Religiusitas Islam dalam Serat Wedhatama Pupuh Gambuh

Religion and culture are often confronted diametrically, including Islam and Javanese culture. However, the intellectual, cultural treasures of Javanese cultural heritage in Serat Wedhatama show that this serat has a dimension of Islamic religiosity. The content of the Serat Wedhatama is essential for strengthening the practice of Islamic religiosity in society amid the moral degradation of the nation's generation. This research has a necessary contribution to inculcating religious and cultural values in the nation's generation. The research used a qualitative approach to reveal the dimensions of Islamic religiosity in Serat Wedhatama Pupuh Gambuh by KGPAA Mangkunegara IV. The study of the manuscript's contents shows that Serat Wedhatama Pupuh Gambuh contains five dimensions of Islamic religiosity: the dimension of belief, dimensions of religious practice, the dimension of treachery, and religious knowledge; and practice dimensions. This study also confirms a relationship between (Serat Jawa) as a product of culture and religious values. The values in Pupuh Gambuh Wedhatama Fiber can be used as parameters and guidelines for life. This study can also be used to answer the conditions of the people who are amid deculturation and de-religiosity.

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Islamic Religiusity In Serat Wedhatama Pupuh Gambuh

IBDA Jurnal Kajian Islam dan Budaya ◽

10.24090/ibda.v19i2.4520 ◽

2021 ◽

Vol 19 (2) ◽

pp. 335-350

Author(s):

Rudi Permono Putro ◽

Muhammad Rohmadi ◽

Ani Rakhmawati

Keyword(s):

Cultural Heritage ◽

Cultural Values ◽

Religious Values ◽

A Value ◽

The People

Javanese society was awarded a noble cultural heritage. Every Javanese tradition and literature always contains the teachings of the value of goodness in it, including Serat Wedhatama pupuh Gambuh by KGPAA Mangkunegara IV. Serat Wedhatama pupuh Gambuh contains the value of Islamic religiosity, which is very important to be studied considering the occurrence of moral degradation among generations of the nation. Weak religious values are one of the factors in this moral degradation. So that this study is important to do with the hope that it can contribute to the cultivation of religious and cultural values to the nation's generation. The results of this study indicate that there is a value of Islamic religiosity in Serat Wedhatama pupuh Gambuh. These values can be used as parameters and guidelines for life. This study can also be used as a solution to answer the condition of the people who are in the midst of deculturation and dereligiosity.

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MENAKAR KEBERAGAMAAN MASYARAKAT DAN SOLIDARITAS MEMBANGUN MASJID (STUDI KASUS MASJID DARUL HIDAYAH KELURAHAN DASAN CERMEN KECAMATAN SANDUBAYA KOTA MATARAM)

KOMUNITAS ◽

10.20414/komunitas.v9i1.1765 ◽

2017 ◽

Vol 9 (1) ◽

pp. 36-63

Author(s):

Nazar Naamy

Keyword(s):

Field Research ◽

Religious Practice ◽

Emile Durkheim ◽

Religious Knowledge ◽

Five Dimensions ◽

Communal Life ◽

Road Users ◽

The People ◽

Mechanical Solidarity ◽

Religious Understanding

Religiousness is the knowledge level, belief, realization and full of comprehension of a person for the religion teachings which he believes, or an attitude of surrender to an existing strength outside of himself embodied in the activities and individual behavior in everyday life which include five dimensions: religious beliefs, worship, religion practice, religious knowledge, full of comprehension, and religious practice. The main problems in this research are: How is the understanding of Islam in the community of DasanCermen Village, Sandubaya Sub-district, Mataram City? How is practice of the teachings of Islam in the community of DasanCermen Village, Sandubaya Sub-District, Mataram City? What do factors influence people’s spirit in building DarulHidayah mosque in DasanCermen village, Sandubaya Sub-district, Mataram City? The purpose of this research is to analyze the religiousness level of Dasan Cermen community and solidarity to build a mosque by using the sociology theory of Emile Durkheim. The type of this research was field study (field research) and the method used was qualitative data analysis that is analytic descriptive. This research also used phenomenology approach which included: daily activities of society, talks directly or indirectly, forms of religious activity, and intensity of society in the utilization of mosques. From the study conducted, this research found that the factors which encourage the DasanCermen community to build a mosque is a factor of ideology of rewardfrom Allah, a good collective solidarity passed down through the rural society, written rules and on the demands of sodakoh of road users who are so enthusiastic for the establishment of Darul Hidayah mosque. In addition, the DasanCermen community already has a mechanical solidarity to ideology in building a mosque. Although DasanCermen community is urban society, solidarity in building mosque is seen from the ideology of their religious understanding. This ideology also evolved as their mechanical solidarity as a rule which has been passed down from its predecessors, because the people still have a solid communal life in which the citizens have same interests and same awareness.

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KEBERADAAN PANTI JOMPO DALAM MASYARAKAT DAN BUDAYA ACEH (SUATU ANALISIS SOSIOLOGIS)

Jurnal Community ◽

10.35308/jcpds.v4i1.190 ◽

2018 ◽

Vol 4 (1) ◽

Author(s):

Irma Juraida

Keyword(s):

Nursing Home ◽

Cultural Values ◽

Social Background ◽

Qualitative Approach ◽

Religious Values ◽

Home Culture ◽

Face To Face ◽

Interview Techniques ◽

The People ◽

Depth Interview

Abstract This study discusses how the existence of the Jambo Home in the Society and Culture of Aceh is known to be religious and cultured . In the Acehnese society and culture itself, children still feel obligated and have loyalty to abandon their parents who can not take care of themselves. Values and culture prevailing in society, children are obliged to give affection to their parents .. The problem in this research is how the existence of Panti Jompo in Aceh society culture. This study uses a qualitative approach, mainly through in-depth interview techniques with face-to-face and observation. This paper aims to explore the understanding of a habit, the socio-religious and cultural values of the people of Aceh towards Janti Jompo.The results of this study indicate that the Nursing Home in the culture of the people of Aceh is more determined by the interaction (knowledge) of social background, culture and religious values which is shared by a person or group in Aceh society.Key Words: Nursing Home, Culture, People of Aceh

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Gaya Bahasa dalam Pepatah Adat Masyarakat Petalangan Riau

Madah Jurnal Bahasa dan Sastra ◽

10.31503/madah.v10i2.981 ◽

2019 ◽

Vol 10 (2) ◽

pp. 285

Author(s):

Yeni Maulina ◽

Khairul Azmi

Keyword(s):

Cultural Heritage ◽

Descriptive Analysis ◽

Qualitative Approach ◽

Community Life ◽

Sentence Structure ◽

Analysis Method ◽

Philosophy Of Life ◽

The People ◽

Data Source ◽

Language Styles

Pengkalan Kuras, Langgam, Kuala Kampar, and Bunut Subdistrict, Pelalawan Regency. Petalangan tribe has various cultures in the traditions of life. A good introduction to cultural heritage by the next generation can strengthen the nation's tradition in responding to the increasingly severe challenges of the future in this era of globalization. Cultural heritage in the form of moral-spiritual inheritance, one of which is obtained and known through the tradition of belief in the traditional proverb that exists in the community. The traditional adage in the Petalangan community, among others, explains the perspective on community life. This study aims to describe the style of language in the customary proverb that is related to the perspective of life in society. This research uses a qualitative approach with descriptive analysis method. The data source used was the book entitled Pepatah Adat, Istilah, dan Kosa kata Masyarakat Petalangan Kabupaten Pelalawan, Riau. There are 16 traditional proverbs used as data in this study, which then obtained 3 language styles based on sentence structure and 2 language styles based on meaning. By knowing and learning the style of language in this traditional proverb, the philosophy of life and aesthetic tastes of the people of Riau can be understood. Petalangan merupakan salah satu puak asli di Provinsi Riau yang bermukim di Kecamatan Pengkalan Kuras, Langgam, Kuala Kampar, dan Bunut, Kabupaten Pelalawan. Suku Petalangan ini memiliki beraneka kebudayaan dalam kehidupan. Pengenalan yang baik terhadap warisan kebudayaan oleh generasi penerus dapat memperteguh tradisi bangsa dalam menjawab tantangan masa depan yang semakin berat dalam era globalisasi ini. Warisan kebudayaan yang berupa warisan moral-spiritual, satu di antaranya didapatkan dan diketahui keyakinan terhadap pepatah adat yang ada pada masyarakat. Pepatah adat dalam masyarakat Petalangan antara lain menjelaskan cara pandang mengenai hidup bermasyarakat. Penelitian ini bertujuan mendeskripsikan gaya bahasa di dalam pepatah adat yang berhubungan dengan cara pandang dalam hidup bermasyarakat. Penelitian ini menggunakanpendekatan kualitatif dengan metode analisis deskriptif. Sumber data yang digunakan adalah buku Pepatah Adat, Istilah, dan Kosa kata Masyarakat Petalangan Kabupaten Pelalawan, Riau. Terdapat 16 pepatah adat yang dijadikan data dalam penelitian ini, yang kemudian diperoleh 3 gaya bahasa berdasarkan struktur kalimat dan 2 gaya bahasa berdasarkan makna. Dengan mengetahui dan mempelajari gaya bahasa dalam pepatah adat ini dapat dipahami filsafat hidup dan cita rasa estetika masyarakat Riau.

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PERUBAHAN SOSIAL DALAM TARIAN SEUDATI PADA MASYARAKAT ACEH

Imaji ◽

10.21831/imaji.v15i2.18295 ◽

2018 ◽

Vol 15 (2) ◽

Author(s):

Meipur Yanti

Keyword(s):

Social Change ◽

Cultural Heritage ◽

Religious Values ◽

Social Changes ◽

Traditional Dance ◽

The People ◽

Changing Times

Agama Islam dan budaya masyarakat Aceh merupakan satu kesatuan. Agama Islam menjadi sumber utama dalam kebudayaan masyarakat Aceh, sehingga semua kesenian di Aceh, dalam hal ini seni tari, selalu dikaitkan dengan nilai keagamaan. Tari Seudati yang merupakan warisan budaya nenek moyang orang Aceh adalah salah satu tarian tradisional yang terus dilestarikan dan berkembang di kalangan masyarakat Aceh secara nasional maupun internasional. Proses perubahan meliputi: proses reproduksi dan proses transformasi, dari masa ke masa, dan mengikuti perkembangan zaman. Tari Seudati mengalami beberapa kali perubahan sosial, dikarenakan adanya penambahan norma-norma, nilai-nilai, adat, dan agama di masyarakat Aceh. Hasil dari perubahan sosial pada Tari Seudati kini terbagi menjadi dua yaitu: seudati agam (seudati laki-laki) sebagai tari tradisional dan seudati inong (seudati perempuan) sebagai tari kreasi. Seudati inong merupakan pengembangan dari seudati agam. Walaupun ada beberapa kali perubahan sosial dalam Tari Seudati, masyarakat Aceh tetap mengikuti norma-norma, nilai-nilai, adat, dan agama yang telah ditanamkan pada diri masyarakat Aceh sejak dahulu.Kata kunci: perubahan sosial, tari seudati, masyarakat aceh SOCIAL CHANGES IN SEUDATI DANCE IN ACEH SOCIETYAbstractThe religion of Islam and the culture of the people of Aceh is a unity. Islam is a major source of Acehnese culture, so that Art in Aceh, in this case dance, is always associated with religious values. Seudati Dance which is the cultural heritage of Acehnese ancestors is one of the traditional dances that continues to be preserved and developed among the people of Aceh nationally and internationally. The process of changes includes: the process of reproduction and the process of transformation, from time to time, keeping up with the changing times. Seudati dance experienced several times of social change, due to the addition of norms, values, customs, and religion in the people of Aceh. The result of social changes in Seudati Dance are now divided into two: seudati agam (seudati male) as traditional dance and seudati inong (seudati female) as dance creations. Seudati inong is the development of seudati agam. Although there are several times of social change in Seudati Dance, the people of Aceh still follow the norms, values, customs, and religions that have been implanted on Acehnese society long ago.Keywords: social changes, Seudati dance, Aceh society

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ANALISIS NILAI BUDAYA DALAM HIKAYAT BANTA AMAT JILID I DAN II KARYA T. A. SAKTI

Jurnal Metamorfosa ◽

10.46244/metamorfosa.v8i2.1123 ◽

2020 ◽

Vol 8 (2) ◽

pp. 231-244

Author(s):

Teuku Mahmud

Keyword(s):

Cultural Values ◽

Qualitative Approach ◽

Cultural Value ◽

Human Relationship ◽

Human Relations ◽

Relationship With God ◽

The People ◽

Data Source ◽

Mutual Care ◽

Descriptive Method

This study aims to describe the cultural values contained in the Hikayat Banta Amat Volume I and II by T. A. Sakti. Cultural value is very important to be studied in order to preserve the cultural heritage of the people of Aceh so that it can be known by the younger generation and re-cultivated in life in the present. The formulation of the problem raised in this study is how the cultural values contained in the Hikayat Banta Amat Volume I and II by T. A. Sakti. The data source in this research is Hikayat Banta Amat Volume I and II by T. A. Sakti. The selected data is each quotation that has a relation to cultural values in the saga. The approach and method used in this research is a qualitative approach and a descriptive method by describing the facts which are then followed by analysis. The cultural values analyzed in Banta Amat sects are grouped according to five categories, namely (1) cultural values in human relations with God, (2) cultural values in human relations with nature, (3) cultural values in human relations with other humans, (4) cultural values in human relations with society, and (5) cultural values in human relations with oneself. The results showed there were 37 quotations related to cultural values that exist in the Banta Amat saga, namely: (1) Cultural values in the human relationship with God there are 6 values in 24 quotes; a) Give thanks to God 3 quotes, b) Give to Allah the Prophet 1 quote, c) Pray and ask God 9 quotes, d) surrender to God 8 quotes, e) Fear God 1 quote, and f) Obey to worship God 2 quotes, (2) Cultural values in human relations with nature are found in 2 quotations about utilizing the forest, (3) Cultural values in human relations with other humans there are 3 values in 4 quotations; a) respect for others 2 quotes, b) say greetings 1 quote, and c) answer greetings 1 quote, (4) Cultural values in human relations with the community there are 3 quotes namely about mutual care, and (5) Cultural values in relationships humans with themselves there are 3 values in 4 quotes; a) Never give up 2 quotes, b) responsibility 1 quote, and c) hard work 1 quote. Based on the results of the study it can be seen that the cultural values in the human relationship with God are more numerous than the other values. This illustrates that the people of Aceh are religious and devout people who worship God. Suggestions from researchers that the people of Aceh continue to preserve cultural values such as the Banta Amat saga in daily life. Abstrak Penelitian ini bertujuan untuk mendeskripsikan nilai budaya yang terkandung dalam Hikayat Banta Amat Jilid I dan II Karya T. A. Sakti. Nilai budaya sangat penting untuk dikaji guna melestarikan warisan budaya masyarakat Aceh agar dapat diketahui oleh generasi muda dan kembali dibudidayakan dalam kehidupan pada masa sekarang. Rumusan masalah yang diangkat dalam penelitian ini adalah bagaimana nilai budaya yang terkandung dalam Hikayat Banta Amat Jilid I dan II Karya T. A. Sakti. Sumber data dalam penelitian ini adalah Hikayat Banta Amat Jilid I dan II karya T. A. Sakti. Data yang dipilih adalah setiap kutipan yang ada kaitannya dengan nilai budaya dalam hikayat. Pendekatan dan metode yang digunakan dalam penelitian ini adalah pendekatan kualitatif dan metode deskritif dengan mendeskripsikan fakta-fakta yang kemudian disusul dengan analisis. Nilai budaya yang dianalisis dalam hikayat Banta Amat dikelompokkan berdasarkan lima kategori, yaitu (1) nilai budaya dalam hubungan manusia dengan Tuhan, (2) nilai budaya dalam hubungan manusia dengan alam, (3) nilai budaya dalam hubungan manusia dengan manusia lain, (4) nilai budaya dalam hubungan manusia dengan masyarakat, dan (5) nilai budaya dalam hubungan manusia dengan diri sendiri. Hasil penelitian menunjukkan terdapat 37 kutipan yang terkait dengan nilai budaya yang ada dalam hikayat Banta Amat, yaitu: (1) Nilai budaya dalam hubungan manusia dengan Tuhan terdapat 6 nilai pada 24 kutipan; a) Bersyukur kepada Allah 3 kutipan, b) Berselawat kepada Nabi Allah 1 kutipan, c) Berdoa dan memohon kepada Allah 9 kutipan, d) menyerahkan diri kepada Allah 8 kutipan, e) Takut kepada Allah 1 kutipan, dan f) Taat beribadah kepada Allah 2 kutipan, (2) Nilai budaya dalam hubungan manusia dengan alam terdapat pada 2 kutipan tentang memanfaatkan hutan, (3) Nilai budaya dalam hubungan manusia dengan manusia lain terdapat 3 nilai pada 4 kutipan; a) menghormati orang lain 2 kutipan, b) mengucapkan salam 1 kutipan, dan c) menjawab salam 1 kutipan, (4) Nilai budaya dalam hubungan manusia dengan masyarakat terdapat 3 kutipan yaitu tentang rasa saling peduli, dan (5) Nilai budaya dalam hubungan manusia dengan diri sendiri terdapat 3 nilai pada 4 kutipan; a) Pantang menyerah 2 kutipan, b) tanggung jawab 1 kutipan, dan c) kerja keras 1 kutipan. Berdasarkan hasil penelitian dapat dilihat bahwa nilai budaya dalam hubungan manusia dengan Tuhan lebih banyak dari nilai yang lainnya. Hal ini menggambarkan bahwa masyarakat Aceh adalah masyarakat yang religius dan taat beribadah kepada Allah. Saran dari peneliti agar masyarakat Aceh terus melestarikan nilai budaya seperti pada hikayat Banta Amat dalam kehidupan sehari-hari. Kata Kunci: Hikayat, Nilai Budaya

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Peranan Majelis Taklim Mardhotillah Dalam Internalisasi Nilai-Nilai Keislaman

FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan ◽

10.29240/jf.v5i1.1502 ◽

2020 ◽

Vol 5 (1) ◽

pp. 139

Author(s):

Baryanto Baryanto

Keyword(s):

Qualitative Research ◽

Teaching And Learning ◽

Educational Institution ◽

Learning Activities ◽

Religious Values ◽

Religious Knowledge ◽

The People ◽

Housing Complex ◽

Islamic Values

Majelis Taklim is a non-formal educational institution that acts as a place for education, training, and teaching and learning activities to learn, explore, and understand Islamic religious knowledge. The purpose of the establishment of majlis taklim is as a forum to carry out various activities that provide benefits to pilgrims and the community through recitation activities that can foster religious awareness, shape Muslim personality, enhance the ability to read and write Al-Qur'an as well as understanding and guiding towards a view of life that is Islamic. This article aims to find out the role of the Taklim Mardhotillah Assembly located in the BTN Idaman Permai housing complex in Air Bang Sub-district, Curup Tengah District in instilling Islamic values in the community. This research uses descriptive qualitative research, is inductive and aimed at describing and analyzing social activities, events, phenomena, perceptions, ethics, and beliefs in Majlis Ta'lim. Data collection techniques are using observation, interview and documentation methods. This study concludes that the role of Majlis Ta'lim Mardhotillah as a place of study that conveys material about increasing aqidah values, sharia values, religious values and socio-religious values in the people of Central Curup District especially BTN Idaman Permai Air Bang housing residents

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TAREKAT, KESALEHAN RITUAL, SPIRITUAL DAN SOSIAL: PRAKTIK PENGAMALAN TAREKAT SYADZILIYAH DI BANTEN

Al-A raf Jurnal Pemikiran Islam dan Filsafat ◽

10.22515/ajpif.v15i2.1448 ◽

2018 ◽

Vol 15 (2) ◽

pp. 315

Author(s):

E. Ova Siti Sofwatul Ummah

Keyword(s):

Positive Impact ◽

Qualitative Approach ◽

Considerable Influence ◽

Religious Knowledge ◽

The People ◽

Depth Interview ◽

The Village ◽

Senior Students

This study attempts to describe the practice of tarekat Syadziliyyah in Pesantren Cidahu, Pandegang, Banten which encourages the realization of the piety of its followers, ritually, spiritually, and socially. Based on the qualitative approach, through an in-depth interview to the people who is practicing tarekat, consisting of santri, the servants of the ‘pesantren’, the head of the village, as well as senior students who are considered to have considerable influence because of their religious knowledge and wisdom, the result of this study shows that the tarekat which is developed by Abuya Dimyathi, through practicing istighfar, shalawat ummi, kalimah tauhid, do'a, wasilah and rabithah had a positive impact on the ritual, spiritual, and social piety of the santri of pesantren Cidahu. Increasing the discipline and routine of the santri in carrying out the obligatory and sunnah worship, devotion, calmness, and surrender in carrying out and responding to the various life activities became its real pieces of evidence.

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Implementation of Islamic Religious Education Curriculum

BELAJEA Jurnal Pendidikan Islam ◽

10.29240/belajea.v6i1.1815 ◽

2021 ◽

Vol 6 (1) ◽

pp. 1

Author(s):

Hambali Alman Nasution

Keyword(s):

Data Collection ◽

Religious Education ◽

Negative Impact ◽

Qualitative Approach ◽

Religious Values ◽

Education Curriculum ◽

Moral Dimension ◽

Religious Knowledge ◽

Moral Crisis ◽

Changing Times

The changing times have an impact on all countries. With the changing times, the human mindset has also changed. The changing times bring positive and negative. The negative impact of globalization that seems sad is the change that tends to lead to a moral and moral crisis. The purpose of this study is to determine the implementation of the Islamic religious education curriculum and the obstacles and solutions to its implementation in the moral dimension. The method in this research is to use a descriptive qualitative approach. Data collection was carried out by means of interviews, observation and documentation. The results showed that the implementation of the Islamic religious education curriculum at SMA Negeri 2 Kotapinang was carried out well, by being able to develop religious knowledge so that it was carried out in their daily (religious) lives. Supported by activities carried out in schools such as: Jenazah Prayers, Speeches, Musabaqah Tilawatil Qur'an (MTQ), Rohis, Clean Living Principles and discipline of students who foster religious values.

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Uji Signifikansi Bangunan Istana Maimun Sebagai Bangunan Cagar Budaya

Talenta Conference Series Energy and Engineering (EE) ◽

10.32734/ee.v2i1.409 ◽

2019 ◽

Vol 2 (1) ◽

Author(s):

W.M.T Yudhaa ◽

R. Fadli R. Fadli ◽

S. Astari S. Astari ◽

S. Yulisma S. Yulisma ◽

R. M. Siahaan R. M. Siahaan ◽

...

Keyword(s):

Cultural Heritage ◽

Cultural Values ◽

Religious Values ◽

Historical Building ◽

Historic Building ◽

History Of ◽

Qualitative Descriptive ◽

The City ◽

Descriptive Method

Istana Maimun adalah istana kebesaran Kerajaan Deli yang dibangun pada tahun 1888. Saat ini istana maimun sudah beralih fungsi menjadi museum dan hunian untuk keluarga keturunan sultan. Istana Maimun memiliki daya tarik tersendiri terutama sebagai bukti perjalanan sejarah kebudayaan Kota Medan. Dalam Penelitian ini Peneliti menggunakan metode deskriptif kualitatif yaitu dengan menguji signifikansi kondisi Istana Maimun sebagai bangunan bersejarah Kota Medan melalui nilai sejarah, nilai ilmu pengetahuan, nilai agama dan nilai kebudayaan seperti yang ditetapkan dalam UU No.11 Tahun 2010. Dengan pengumpulan data melalui wawancara, dokumentasi dan konservasi lapangan. Hasil dari penelitian ini diharapkan dapat menjadikan Istana Maimun menjadi bangunan bersejarah cagar budaya Nasional. Maimun Palace is an oversized palace of the Kingdom of Deli which was built in 1888. At present Maimun Palace has turned into a museum and residence for families of descendants of the Sultan. Maimun Palace has its own charm, especially as evidence of the journey of the history of the city of Medan. In this study the researcher used a qualitative descriptive method, namely by testing the significance of Maimun Palace as a historical building in Medan through historical values, the value of science, religious values and cultural values as stipulated in Law No.11 of 2010. By collecting data through interviews, field documentation, and conservation. The results of this study are expected to make Maimun Palace a historic building of national cultural heritage.

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