Implementation of al-Ma’un Theology: The Movement of Muhammadiyah Educated Groups in Poverty Alleviation in Bulutellue Village, Sinjai Regency

Rahman, Abdul; Syukur, Muhammad; Jumadi, Jumadi

doi:10.18326/infsl3.v15i1.25-50

Cited by 4 publications

(6 citation statements)

References 21 publications

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“…Islah Gusmian observes that Muhammadiyah is one of the Islamic social organizations that contribute to the writing interpretations of the Qur'an in Indonesia [29]. According to Siti Mariatul Kiptiyah, the tradition of writing an interpretation of the Qur'an by Muhammadiyah members can be divided into two genres, Carakan script and Latin script [30] 7 . A sign of the history of Muhammadiyah's commentary that has existed for a long time is the Carakan Javanese interpretation of the Qur'an, which is Qur'an Jawen Muhamma-diyah and the Tafsir Kur'an Jawen Pandam lan Pandoming Dumadi which were published in 1927 and 1928, respectively.…”

Section: Offer Of the Study Of Interpretation Ofmuhammadiyah At Muham...mentioning

confidence: 99%

“…Since its inception, Muhammadiyah has been a reflection of the interpretation of the verses of the Qur'an [4] by its founder K.H Ahmad Dahlan [5] 1 . The spirit of the Muhammadiyah movement also stems from the implementation of the interpretation of the verses into the realm of social practice [6]; [7] 2 . In addition, Muhammadiyah displays a characteristic as an organization with purification and modernist pattern [8].…”

Section: Introductionmentioning

confidence: 99%

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Tafseer Study Orientation in Muhammadiyah University: An Enticement

Ramadhan¹,

Nurrahim²,

Rhain³

et al. 2022

Proceedings of the International Conference on Islamic and Muhammadiyah Studies (ICIMS 2022)

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Muhammadiyah has a dynamic treasure of developing commentary studies. However, very few studies on interpretation in Muhammadiyah are carried out at Muhammadiyah Higher Education (MHE). Broadly speaking, the tradition of commentary studies in Muhammadiyah can be classified into two, namely the written tradition (literary) and the oral tradition (orality). From the written tradition, Muhammadiyah published commentary books, while the oral tradition came from the oral interpretation of K.H Ahmad Dahlan which was documented by his students. This paper aims to see the orientation of the study of interpretation of Muhammadiyah in MHE, and MHE whose study program is Al-Qur'an and Tafsir (IQT) is the Universitas Muhammadiyah Surakarta (UMS). This paper is based on library research using qualitative. The data were analyzed using content analysis sourced from the thesis of IQT UMS students. Furthermore, the research mapping of commentary studies of Muhammadiyah in IQT UMS used the accentuation theory by Abdul Mustaqim. The results of this study showed that the study of interpretation in MHE, especially UMS, was still oriented to the study of thematic interpretation with 3 tendencies; figure thematic, figure comparison thematic, and conceptual thematic. The study of the pattern of the living Qur'an was still low. Likewise, there are various studies of other Muhammadiyah commentary that have not been investigated.

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Section: Offer Of the Study Of Interpretation Ofmuhammadiyah At Muham...mentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Tafseer Study Orientation in Muhammadiyah University: An Enticement

Ramadhan¹,

Nurrahim²,

Rhain³

et al. 2022

Proceedings of the International Conference on Islamic and Muhammadiyah Studies (ICIMS 2022)

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“…Community interactions have the potential to form new knowledge that is believed to be the truth, for example, the industrial revolution 4.0 theories which many emphasize that the presence of this era will make it easier for humans to interact and work. In Muhammadiyah, they suggested to the rich group to give little fortune to the poor as the minstream of al-Ma'un techings (Rahman, Syukur and Jumadi, 2021). However, Salafi as a puritan Islamic movement by calling for purity and rejecting the forms of heretical teachings (Wiktorowicz, 2000), it has confirmed the position of Salafi on conservatism, separate from state intervention, and exclusive as an Islamic group (Yakin, 2018).…”

Section: Literature Review Salafi Women's Social Constructionmentioning

confidence: 99%

The Economics of Salafi Feminism: Portrait of Social Construction and Entrepreneurship of Salafi Women in Lampung Indonesia

Tobibatussaadah

Setyawan

Nugroho

2022

INFSL3

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This study intends to reveal the economy of Salafi feminism, social construction, and entrepreneurship of Salafi women in the cities of Metro, Central Lampung, and East Lampung. Salafi women are a cultural variant of Muslim society that claims to be puritanical on ideology. They embrace Islam using syar'i mean and are strongly committed to realizing noble and religious goals. In these complex rules of life, they follow the Prophet's sunnah, namely trading. In terms of the association of Salafi women in public, it does not prevent them from carrying out entrepreneurial movements. The Salafi women's movement in trade is interesting to study. This study uses a phenomenological approach using Berger's theory, namely the social construction of reality. This research reveals that apart from women who are Salafi qanaah for every provision of their husbands, they also carry out economic activities. In these activities, they continue to practice every religious norm, recommended by scholars as salaf ash Salih, and prioritize permission from husbands and parents.

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“…This is because the figure is considered to have an understanding and good practice in carrying out tèngka. Rahman et al (2021) concluded that social education became a very effective movement for change. In his research, he mentioned that the social education movement is social capital in forming patterns of social relations for the common welfare (Rahman et al, 2021) for internal and other community groups.…”

Section: Introductionmentioning

confidence: 99%

“…Rahman et al (2021) concluded that social education became a very effective movement for change. In his research, he mentioned that the social education movement is social capital in forming patterns of social relations for the common welfare (Rahman et al, 2021) for internal and other community groups. Other research states that local wisdom can be a reference in shaping human character with character, forming unity bonds, and uniting diversity in strong tolerance (Pranata et al, 2021)especially North Lombok in relation to the environment, nature, and plural social relations.…”

Section: Introductionmentioning

confidence: 99%

Socio-Religious Education of the Tèngka Tradition in the Madura Community

Majid

Sugiarto²

2022

INFSL3

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The tèngka tradition that became one of Madura’s social norms containsbehavioural values and is still inherent in their social life. They believethis tradition has created a peaceful, harmonious, humorous society. Thispaper aimed to reveal the values of socio-religious education containedin the tradition and how the internalization process is strongly internalizedinto the lives of the Madurese people. This study uses qualitative methodsand data collection techniques in the form of interviews research with observations, documentation, interviews and literature studies. Thisstudy found that the tradition of tèngka did have wisdom values that areimportant to preserve, mainly as it contained Islamic teachings among thevalues of tèngkawere at-ta’âwun (mutual assistance), cooperation, socialcare, and hospitality. This study also concluded that as local wisdom, thetèngka tradition has a contributive value in the social life of the Maduresepeople, especially in creating a peaceful, harmonious, and prosperous society.This tradition survives and develops because members of the communitycarry out the process of internalization to the next generation in a personal-cognitive recognition, they also carried out in a collective-empirical-recognitionway, and finally by incidental-delegation. There are two crucial implications of this study. First, this study provides an overview of socio-religious values in the tèngka tradition as one of the local wisdom of the Madurese people. Second, this study provides an overview of the pattern of preserving local wisdom in globalization.

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Implementation of al-Ma’un Theology: The Movement of Muhammadiyah Educated Groups in Poverty Alleviation in Bulutellue Village, Sinjai Regency

Cited by 4 publications

References 21 publications

Tafseer Study Orientation in Muhammadiyah University: An Enticement

Tafseer Study Orientation in Muhammadiyah University: An Enticement

The Economics of Salafi Feminism: Portrait of Social Construction and Entrepreneurship of Salafi Women in Lampung Indonesia

Socio-Religious Education of the Tèngka Tradition in the Madura Community

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