The phenomenon of Hijrah in Indonesia has transformed from a spiritual journey into a broad social movement, involving various communities with diverse historical backgrounds and socio-political ...contexts. This study aims to explore the Hijrah phenomenon within the Indonesian context by examining shifts in its meaning and practices, as well as understanding its transformation into a social movement that influences religious identity and social interactions. Employing a qualitative methodology, this study focuses on a literature review and an interpretive approach to grasp the Hijrah phenomenon from historical, social, cultural, and spiritual perspectives. The findings reveal that Hijrah has evolved from the concept of physical migration to encompass changes in attitude, lifestyle, and Islamic dress codes, reflecting repentance and the religious aspirations of a new generation. Additionally, Hijrah serves as a medium for disseminating doctrine and carries specific socio-economic impacts. This study concludes that Hijrah in Indonesia is a multidimensional phenomenon, reflecting the dynamic social, cultural, and religious fabric of the society. The transformation of Hijrah into a social movement not only alters the religious landscape but also influences social, economic, and political interactions. This study emphasizes the importance of a multidisciplinary approach in understanding contemporary religious and social dynamics. Abstrak Fenomena hijrah di Indonesia telah mengalami transformasi dari perjalanan spiritual menjadi gerakan sosial yang luas dan melibatkan berbagai komunitas dengan latar belakang historis dan konteks sosio-politik beragam. Kajian ini bertujuan untuk mengeksplorasi fenomena hijrah dalam konteks Indonesia dengan menelaah pergeseran makna dan praktiknya, serta memahami transformasinya menjadi gerakan sosial yang mempengaruhi identitas religius dan interaksi sosial. Kajian ini menggunakan metode kualitatif, dengan fokus studi kepustakaan dan pendekatan interpretatif untuk memahami fenomena hijrah dari perspektif historis, sosial, budaya, dan spiritual. Kajian ini menunjukkan bahwa hijrah telah berkembang dari konsep migrasi fisik menjadi perubahan sikap, gaya hidup, dan tata cara berpakaian yang lebih Islami, mencerminkan pertobatan dan aspirasi religius generasi baru. Hijrah juga menjadi medium penyebaran doktrin dan memiliki dampak sosio-ekonomi tertentu. Kajian ini menyimpulkan bahwa hijrah di Indonesia merupakan fenomena multidimensi yang mencerminkan dinamika sosial, kultural, dan religius masyarakat. Transformasi hijrah menjadi gerakan sosial tidak hanya mengubah landscape keagamaan tapi juga mempengaruhi interaksi sosial, ekonomi, dan politik. Kajian ini menegaskan pentingnya pendekatan multidisipliner dalam memahami dinamika keagamaan dan sosial kontemporer.
The phenomenon of wearing a face veil (bercadar) in Aceh, which has now become a model for Muslim women's attire, is believed to have originated not from local eccentricities but from local ...traditions. The practice of wearing a face veil represents a newly formed cultural expression in the contemporary religious context of Acehnese Muslim women. This article explores various aspects related to the use of the veil among Muslim women in Aceh today, including the historical emergence of the veil within the socio-cultural context of Acehnese society, the cultural and objective conditions of Acehnese society that allow for the emergence of the veil, and the theological motives underlying the contemporary usage of the veil by Acehnese women. This study is based on observations and interviews. Observations were conducted on the increasing number of women wearing the veil in society, particularly among students at various universities and educational institutions in Aceh. The study indicates that although the veil does not have historical roots in Acehnese fashion, it is still accepted as a new Islamic culture. The use of the veil in Aceh has become a cultural necessity as Aceh opens itself up to a globalized world system, which inevitably leads to intercultural connections. The theological significance of wearing the veil among Acehnese Muslim women also indicates an increased awareness of improving their relationship with the Divine Creator. Therefore, the phenomenon of wearing a face veil as a contemporary fashion style among Acehnese Muslim women to express their religious identity is not bound by local history and even remains open to embracing cultures and expressions of beliefs from outside, as long as those cultures do not contradict Islamic values.
Abstrak
Bercadar yang kini menjadi sebuah model berpakaian muslimah Aceh diyakini bukan berasal dari tradisi lokal keacehan. Fenomena bercadar merupakan sebuah bentukan budaya baru dalam ekspresi keagamaan muslimah Aceh kontemporer. Artikel membahas beberapa sisi terkait penggunaan cadar di kalangan muslimah Aceh hari ini yang meliputi; sejarah kemunculan cadar dalam konteks sosial budaya masyarakat Aceh, budaya dan kondisi objektif masyarakat Aceh yang memberi ruang kemunculan cadar, dan motif teologi dalam konteks penggunaan cadar perempuan Aceh kontemporer. Kajian ini didasarkan pada observasi dan wawancara. Observasi dilakukan atas fenomena pemakai cadar yang semakin bertambah dalam masyarakat, terutama dari kalangan mahasiswa di beberapa universitas dan lembaga pendidikan lainnya di Aceh. Kajian ini menunjukkan bahwa meskipun cadar tidak memiliki akar sejarah dalam model berbusana di Aceh namun tetap diterima sebagai sebuah budaya baru yang islami. Penggunaan cadar di Aceh menjadi keniscayaan budaya ketika Aceh membuka diri dalam sebuah sistem dunia yang global, yang memungkinkan terjadi keterhubungan antar budaya yang tidak mungkin terelakkan. Penggunaan cadar di kalangan muslimah Aceh ini secara teologis juga menunjukkan peningkatan kesadaran memperbaiki hubungan yang lebih baik dengan khalik. Dengan demikian fenomena bercadar sebagai gaya berpakaian muslimah Aceh kontemporer dalam mengekspresikan identitas keagamaannya tidak terikat oleh sejarah lokal dan bahkan membuka diri untuk menerima budaya dan ekspresi keyakinan yang berasal dari luar selama budaya itu tidak bertentangan dengan nilai-nilai Islam.
Formulating the goals of Islamic education must be prioritized before formulating other educational elements. Concern about educational goals is more important than concerns about educational ...materials or methods because educational materials and methods can change from time to time, while educational goals do not change. It is always constant and does not change. From an Islamic perspective, the purpose of education must be in line with the goal of human creation, namely to serve oneself or worship al-Kholiq Subhanahu Wata'ala and carry out the duties of the caliphate. Worship in Islam reaches to touch all aspects of life. It is not only limited to the rituals (asy-sya'aa'ir), which we are familiar with in prayer, fasting, zakat, and hajj. However, it also includes all movements and all activities that can improve human life quality or prosper human beings. Concerning the relationship with the Rabb of humans, they are servants of Allah. Meanwhile, about the relationship with the universe (kaun), man is the caliph. Therefore, it can be said that human life's purpose is to fulfill servitude and devotion - in a broad sense - to Allah Ta'ala. At the same time, his role on earth is as caliph (leader) in this universe
Ionic liquid (IL)-based electrolytes are a promising material for the development of sodium-ion batteries, and their performance can be quantified by electrical conductivity. In this highly ...concentrated ionic system, the correlated motions of ion pairs are influential on the ionic transport properties. Herein, all-atom analyses are conducted through molecular dynamics simulations to bridge the macroscopically observable electrical conductivity with the molecular pictures of correlated motion of ion pairs. The analysis is applied to three mixtures of IL with sodium salt that are relevant to the electrolyte for a sodium-ion battery: 1-ethyl-3-methylimidazolium, Nabis(fluorosulfonyl)amide (C2C1im, NaFSA), N-methyl-N-propylpyrrolidinium, NaFSA (C3C1pyrr, NaFSA), and K, NaFSA. The computational results on electrical conductivities are in agreement with the experimental reports, and their dependency on temperature and sodium-ion composition is reproduced well. The overall contributions from cross-correlated motions are found to be negative in all the IL mixtures; thus, the total conductivities are less than their Nernst–Einstein estimates. The spatial view of cross-correlated motions is further obtained by decomposing the time correlation functions of velocities according to the distances between ion pairs. It is observed that ion pairs are moving in the same direction for ∼0.3 ps when they were initially within the first coordination shell, followed by motions toward opposite directions. The cross-correlation terms are also dissected into local and nonlocal components, and it is commonly seen for all the ion pairs that the local component is negative for cation–anion pairs and is positive for cation–cation and anion–anion pairs. The motions of ion pairs are accompanied by a “backflow” that manifests in the form of the nonlocal component whose sign is opposite to the corresponding local component. In fact, the contributions of the correlated motions of ions to the electrical conductivity are not localized to contact pairs and extend spatially beyond the first coordination shell of the cation–anion pairs.
This study aims to investigate the policy implementation on Madrasah Diniyah Takmiliyah (MDT) in the era of regional autonomy in Tasikmalaya regency. This study is qualitative in nature and it ...applied descriptive method. Data were collected through interview techniques, observation and documentation studies. This study found that educational program policy for MDT in Tasikmalaya was supported by the legal basis issued by regional regulation on religious education. Other findings concern the problem that occurred in the policy implementation. They include: organizational structure was not uniform, educational provider and the community had not shown the culture that appreciates the importance of quality education, human resource both quality and quantity were not sufficient, infrastructure quality and quantity were inadequate, the curriculum had not met the standard since it was still centralistic and overcrowded, educational quality management had not been implemented by MDT since the management of madrasa was still traditional, the ownership of madrasah was mostly still controlled by the family, the operational budget was limited, social support was low, and local government assistance was limited.
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