This article is motivated by the enthusiasm of students from public tertiary institutions in religious activities. The lack of religious knowledge provided by the campus encourages them to deepen their religion by joining a religious institution. This type of research is a qualitative (field research). The data collection method uses observation, interviews, and documentation techniques. The data is then analyzed by means of data reduction, data display, and conclusion drawing. In this study, it was found that the institution of the Yayasan Amal Saleh Foundation was born to foster a young generation of Islam influenced by the emergence of Islamic reform movements both in Indonesia and the world. The organization has a program of activities which are categorized as religious activities and social activities which are motivated by religious motivation and social motivation. Members of the organization who call themselves “santri” assume that although they come from public tertiary institutions, they position themselves as religious people (Islam) so that they are embedded in themselves that these activities have become responsibilities that must be carried out. Also, as a social creature, the act of helping one another also becomes a necessity.Keywords: Yayasan Amal Saleh; Social Religion; Students; SantriArtikel ini dilatarbelakangi oleh semangat mahasiswa dari perguruan tinggi umum dalam kegiatan keagamaan. Minimnya ilmu agama yang diberikan oleh kampus menjadi pendorong mereka untuk lebih memperdalam agama dengan bergabung kepada sebuah lembaga keagamaan. Jenis penelitian ini ialah penelitian lapangan (field research) yang bersifat kualitatif. Metode pengumpulan data menggunakan teknik observasi, wawancara, dan dokumentasi. Data kemudian dianalisis dengan cara reduksi data, display data dan penarikan kesimpulan. Dalam studi ini ditemukan bahwa lembaga Yayasan Amal Saleh ini lahir dalam rangka membina generasi muda Islam yang dipengaruhi oleh munculnya gerakan pembaharuan Islam baik di Indonesia maupun dunia. Organisasi tersebut memiliki program kegiatan yang dikategorikan kepada kegiatan keagamaan dan kegiatan sosial yang didorong oleh motivasi agama dan motivasi sosial. Anggota organisasi yang menyebut dirinya sebagai santri ini beranggapan bahwa walaupun berasal dari perguruan tinggi umum tapi mereka memposisikan diri sebagai umat beragama (Islam) sehingga tertanam pada diri bahwa kegiatan tersebut sudah menjadi tanggung jawab yang harus diemban. Selain itu, sebagai makhluk sosial tindakan saling menolong juga menjadi suatu keharusan.Kata kunci: Yayasan Amal Saleh; Sosial Keagamaan; Mahasiswa; Santri
This study aims to describe the map of da'wah in the city of Padang, focusing on studies on religious groups. In addition, the research explores the patterns of interaction and communication between da'i and mad'u in the city of Padang. The research location was carried out at four points, namely the Districts of Koto Tangah, Nanggalo, South Padang, and Bungus Teluk Kabung. The research was conducted with a qualitative approach. Data collection techniques were obtained through observation, interviews, and documentation. Key informants in the study consisted of preachers, religious leaders, and the community (mad'u). The findings show that religious groups spread over four sub-districts, such as Muhammadiyah, NU, and Perti. In other groups, such as in Padang Selatan, the Tablighi Jamaat and several Tarekat groups were found. The pattern of relations between da'i and mad'u in four sub-districts is in the form of relations between organizations, egalitarian or neutral. While the interaction between the two shows a friendly, mutually promoting, and neutral attitude. The implications of the research are providing information and guidance for religious communicators in analyzing the socio-cultural conditions of the mad'u group in designing messages and da'wah programs that can drive social change.
Secara normatif memuliakan orang tua menjadi salah satu amalan yang prioritas, bahkan Allah memberi predikat kesetaraan antara ridho-Nya dengan ridho orang tua. Artikel ini secara deskriptif ingin membahas pemaknaan konsep ihsan kepada orang tua pada masyarakat Tanjung Gadang Pesisir Selatan, Sumatera Barat. Studi ini merupakan penelitian kualitatif dengan menggunakan triangulasi data yaitu, observasi, wawancara, dan dokumentasi. Data dalam penelitian ini berupa data primer dan sekunder. Data primer dituju kepada masyarakat Tanjung Gadang sementara data sekunder berupa artikel, buku, serta hasil penelitian yang berkaitan dengan studi yang diangkat. Studi ini menemukan bahwa konsep ihsan bagi masyarakat Tanjung Gadang dimaknai sebagai kewajiban bagi seorang anak terhadap orang tua. Konsep ihsan ini pada dasarnya telah diketahui masyarakat, apakah beserta dalil atau tanpa dalil. Mereka mengetahui konsep ini baik melalui pengajian, ceramah di media sosial maupun, pelajaran agama di sekolah. Realisasi dari konsep ihsan ini dalam bentuk membantu/meringankan, mendoakan, serta memberi sebagian rezki kepada orang tua.
Studi ini bertujuan untuk mendeskripsikan mengapa warga Nahdlatul Ulama (NU) di Minangkabau tidak reaktif terhadap penolakan gagasan Islam Nusantara. Penelitian ini merupakan penelitian kualitatif, data penelitian ini bersumber dari hasil wawancara dan literatur, meliputi tulisan-tulisan tokoh tokoh dan warga NU yang didapatkan baik dari media sosial seperti Facebook, Twitter, Instagram, dan blog maupun dari media massa seperti koran, buku-buku dan jurnal yang relevan dengan topik penelitian. Sedangkan teknik analisis data menggunakan model Miles dan Huberman yakni kodifikasi data, penyajian dan analisis data secara naratif, interpretasi dan penarikan kesimpulan. Hasil penelitian menunjukkan bahwa penyebab tidak reaktifnya warga NU di Sumatera Barat dalam merespon penolakan gagasan Islam Nusantara. Pertama: adanya perbedaan kultur egaliter di Minang dengan kultur feodal di Jawa yang menyebabkan kurang terbentuknya kedekatan emosional dengan tokoh-tokoh NU di Jawa. Kedua: mayoritas warga NU di Minang baru terjun ke NU setelah mendapatkan pendidikan baik itu di pesantren atau kampus-kampus di daerahnya. Hal ini berbeda dengan warga NU di Jawa yang telah dididik sedari kecil sehingga identitas keNUannya sudah mengakar kuat. Oleh karena itu pertentangan yang cukup keras terjadi pada NU di Jawa, berbeda dengan warga NU di Sumatera Barat yang tidak reaktif dalam meresponnya. Namun di tengah serangan bertubi-tubi yang dilontarkan terhadap NU mereka tetap mensosialisasikan nilai-nilai Islam moderat kepada masyarakat baik melalui diskusi informal serta sikap yang akomodatif terhadap tradisi lokal.
Intolerance was often pinned on communal societies such as Indonesia because it uses a liberal-secular tolerance perspective which is identical to Western Christian society. If the perspective is shifted, for example using communal tolerance, the communal community will also practice the opposite, tolerance. This paper is intended to reveal and analyze how the Muslim community in the Nagari KH which is considered the majority practices tolerance on a community scale in the context of religious moderation towards the Christian minority in the Nagari. In addition, it also analyzes why the model's tolerance can occur. This research is qualitative research that relies on interview data from elements of the nagari government, penghulu, youth leaders, religious leaders and adherents of Islam and Christianity from both communities. The data is reinforced by document data including journals and research reports that are relevant to the research topic. The results show that community tolerance as a form of religious moderation has been practiced by the Muslim community of KH in the socio-economic and religious realms. In the socio-economic aspect, community tolerance appears in the form of openness to business, buying and selling and ownership of land and houses. While in the religious realm it is limited to individual and family worship at homes. The ambivalence of tolerance practiced by the Muslim community of KH is rooted in the ambivalence of Minangkabau culture on a macro level and the ambivalence of the geographical position of Nagari KH on a micro basis. Minangkabau cultural ambivalence collides and synthesizes matrilineal customs and matrilineal Islam. Meanwhile, the ambivalence of being a coastal area is at the same time bordering on darek. Both have given birth to an inclusive attitude towards immigrants in the socio-economic realm and exclusive when it comes to communal worship.
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