Buletin UQ:أم القرى INTELECTUAL MEDIA OF ‘SANTRI’ UMMUL QURO’ MAN PURBALINGGA RESPONSIBLE PERSON Principal of MAN Purbalingga Manager of Pesantren Siswa Ummul Quro
EXPERT’S TEAM Pesantren Teachers Council: Mustofa Kamal, AH, S.Th.I., M.SI (Coordinator)
REDACTION Adnan (Coordinator) Adi Rid’anullah (Secretary)
REPORTER All santri Ummul Quro
Inside this issue: Pesantren Tradition in the 2020
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Allah
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Satan The Symbol of Evil and Disobedience 2 Student Brawl and Our Character Education? 2 The Method of Imam Syafi’i
..الربيع العربي
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” وانبعاث أفكار “األناركية4
April 6 th 2013
Volume 1, Issue 1
Pesantren Tradition in the 2020 The development of pesantren tradition is very wonderful to give contribution about education system in Indonesia. Neither, If we compare pesantren as informal school between the formal school a like SMP, SMA, MA institution, the advance in nation of education, especially for repairing the morality and spirituality, perhaps pesantren tradition more better. The combination of pesantren tradition method with formal school method has appeared special identity for progressing pesantren sys-
tem. Of course, that development of pesantren tradition will be supported by good of human resources. The alumni of pesantren have finished the study in bachelor program, master program and may even exist doctoral program. Most of them after finishing their study, wil come back to pesantren to built and develop it. So, the challenge for progressing pesantren, maybe in 2020 will get perfect and not adulating where pesantren in the next time will be
Allah…. Allah is the Arabic word for the Supreme Being, God; it simply means‘ the God’. It was used during the time of the Prophet Muhammad by pre- Islamic Arabs in Mecca to refer to a high God, above
the idols that many Arabs worshipped. In Islam, this name came to be used for the one and only God. Muslims believe this God is the God of Abraham, Moses, Jesus and Muhammad.
the best as alternative education with high quality. In the future, pesantren who has special identity to support mental character and morality for repairing the national identity will become the best educational system. (red).
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Buletin UQ:م م مم
أم م مرم
Satan – the symbol of evil and disobedience
“Satan is a symbol of character and negative behavior in human beings and jinn
The Qur’anic symbol of evil and disobedience to God is Satan (Shaytan), also called Iblis. Iblis is a creature described in the Qur’an as being of the jinn in origin, who somehow came to be regarded as an angel.6 In the Qur’anic story of creation, God informs the angels that He intends to create a vicegerent on earth. Some of the angels protest that this being will create havoc on earth and cause bloodshed. God rejects their protests and creates the first human being, Adam. God teaches Adam the ‘names’ of all things and then commands the angels
to bow down to Adam. All the angels obey, but Iblis objects to God’s command and argues that he is superior to Adam because he is created from fire, while Adam is a creature of clay. Iblis is condemned for rebelling against God, but is given a temporary reprieve until the Day of Judgement. At that time, he and those who follow his misguidance will be punished for their open rebellion against God. Thus, in the Qur’an, the forces of good are aligned with and follow the guidance of God, whereas the forces of evil, represented by
Satan, are those that oppose Him and seek to lead people away from Him. The singular ‘Satan’ (shaytan) generally refers to Iblis, while its plural (shayatin) refers to those who follow in his footsteps. The shayatin may include both jinn and human beings. The Qur’an says: ‘And do not follow Satan’s footsteps, forh e is your sworn enemy.’ And: ‘In the same way, We assigned to each prophet an enemy, evil humans and evil jinn [shayatin]. They suggest alluring words to one another in order to deceive.’[ ]
Student Brawl and Our Character Education? Student brawls are nothing new in our country, but it is very devastating to learn that the number of cases is mounting rather than abating.The phenomenon of brawl between students is bad culture of Indonesia. So that when we hear the word brawl,
it seems the people of Indonesia are familiar. Almost every week, the news media decorate. Not only fighting between students any columns that adorn the print media, but fighting between the police and the army, between civil, police, etc, really sad. This is a
phenomenon that occurs in our society. Character education is not simply a formal lesson that occurs at a cognitive level (moral knowledge), but rather, it should go beyond understanding and arrive at reflecting upon what is right and doing the right thing.[ ]
The Method of Imam Syafi’I in His Book Ar Risalah Al Imam al Shafi'i was horn in 150 AH, the year in which al Imam Abu Hanifah died. He studied Fiqh, first in Makkah with some scholars of Ahl al Hadith, such as Muslim ibn Khalid al Zinji (d 179) and Sufyan ibn 'Uyaynah (d 198). Then he went to the Imam of Madinah and leader of Ahl al Hadith, Malik ibn Anas, and studied with him, and committed to memory (so as later to relate it) his collection of Hadith and legal opinions, the Muwatta. Indeed, al Imam al Shafi'i ever felt himself indebted to al Imam Malik. It is reported that Yunus ibn 'Abd al A'la heard al Imam al Shafi'i say: "whenever the 'Ulama' are mentioned [and their work and knowledge compared], Malik outshines them all. No one has ever done me a greater favour than Malik ibn Anas." This is what al Imam al Shafi'i said after he had studied language, poetry, literature, some of the natural and mathematical sciences, and history. From the writings of al Imam al Shafi'i, we know which sources of Islamic jurisprudence were agreed upon, and which were the cause of disagreement at that time. The sources which were agreed upon were: The Qur'an and the Sunnah in general. The sources concerning which there was disagreement included the Sunnah in its entirety, to some, and the Khabr al Wahid narrations (which al Imam al
Shafi'i referred to as al Khassah) in particular. But al Imam al Shafi'i's contribution was that he examined these two issues in their entirety in the Risalah and in his Jim' al 'Ilm. Other matters concerning which there were disagreements included: Al Ijma': There were disagreements concerning its validity as evidence; concerning the different types of al Ijma'; whose Ijma' may be accepted as evidence; matters m which al Ijma' may be considered as evidence; and how the public may be made aware that there is Ijma' on any particular matter. Al Qiyas and al Istihsan: There were disputes concerning the meaning of these terms, their nature, validity as evidence, the possibility and method of using them, and whether the actions of the Sahabah could be considered Qiyas or Istihsan. There was also open disagreement concerning the significance of the Qur'anic command and prohibition, their meanings and their impact on the rest of the legal, Fiqh judgements. We may notice that in this period, the four Sunni Imams did not use strictly defined terminology such as al Tahrim "Prohibition", al Ijab "obligation", etc., as these words were not commonly used in their vocabulary. Rather, this kind of legal terminology appeared later on, as Ibn Qayyim has stated. Other sources of Islamic jurisprudence concerning which there are differences were not commonly discussed at the time of the early jurists. For example, such terms as al 'Urf, al 'Adah, and al Istishab were not part of their vocabulary. [ ]
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Bandongan and Sorogan is Education Method’s in Pesantren
Imam Syafi‟I once said: “For everything that have I said, if there is an authentic hadith narrated from the Prophet SAW that contradicts my opinion, then the hadith is more imperative and you should not follow my opinion.”
Pesantren Siswa „Ummul Quro‟ MAN Purbalingga
الربيعمر ع بي..مورنبعاثمأفكا م“رألنا كية”مو”ر بالكمبلوك” أيديو وجيامر تم د األناسكيح”ً ،ذشكالهتا احلشكيح ػهَ انٌالغ املرًثهح يف مجاػاخ “انثالن تهٌن” أثاسخ انكثري يٍ اجلذل ًانغجال “
ًانرغاؤلً ،االخرالف ًانمهكً ،انرحشن األيين يف يصشً ،ػذد يٍ انذًل انؼشتيح انيت طانريا سياح انشتيغ انؼشتي، فًا ىي طثيؼح ىزه ا„ًٌػاخً ،يا أصٌل ىزه احلشكح ًجزًسىا ذاسخييًّاً ،فكشيًّا ًفهغفيًّا؟ ىزا يا حناًل أٌ َررثؼو ىنا؛ ننفيى املشيذ ػهَ أسض انٌالغ تٌضٌح. األَاسكيح كًايُؼشِّفيا صاحة كراب (املذسعح انثٌسيح انيت مل يؼشفيا انششق) ىي “َظشيح عياعيح ذغريذف خهك جمرًغ تال ىياكم ىشييح ذشاذثيح عياعيح أً الرصاديح أً اجرًاػيح”ً ،ئصشاس األَاسكيح ػهَ ششط غياب احلكاو ًانشؤعاء حليٌيح اننظاو االجرًاػي جؼهيا يف َظش انكثرييٍ مبثاتح حشكح ذذػٌ ئىل انفٌضَ انشايهحً ،ذرٌصع
PONDOK PESANTREN SISWA ‘UMMUL QURO’ MAN PURBALINGGA JL.S.PARMAN 150 ;PURBALINGGA 53316 TELP.(0281)891691
Berdiri 16 Juli 2012 Nomer Statistik Pesantren: 510033030083 Ijin Operasional: SK Kepala Kemenag Kab.Purbalingga No. Kd.11.03/ PP.00.7/184/2013
األَاسكيح كفهغفح ًذياساخ حشكيح ػهَ ػذج يذاسط ينرظًيا يٌلفاٌ يشرتكاٌ ميثالٌ جٌىش أفكاس األَاسكيني، ًمها :يؼاسضح ًجٌد احلكٌياخً ،يؼاسضح ًجٌد انشأمسانيح؛ ًتٌجو ػاويُإيٍ األَاسكيٌٌ ترؼذديح ًذنٌع
Let’s go to Pesantren
شكال انؼاللاخ داخم ا„رًؼاخ انثششيح (كؼًال يف انصناػحً ،كفالحني يف انضساػحً ،كأفشاد ينرجني يف ageأ شرَ جماالخ احلياج) ًنكنيى ال يإينٌٌ تاملهكيح انشخصيح نٌعائم اإلَراجً ،ينادًٌ ًيؼًهٌٌ يٍ أجم ذفؼيم أشكال املهكيح اجلًاػيح نٌعائم اإلَراج يف ا„رًؼاخ اإلَغاَيح.
Proud to be Santri
ذشكَّهد يؼامل األَاسكيح كفكشج عياعيح ًحشكح اجرًاػيح ئتاٌ َشأج انكياَاخ انؼًانيح ًاننظشياخ االشرتاكيح يف تذاياخ انمشٌ انراعغ ػششً ،أطهك أًائم املنظشيٍ نهحشكاخ االجرًاػيح يغًَ األَاسكيح (كهًح يٌَاَيح ذؼين: انالعهطٌيح) نإلشاسج ئىل ذنظيى ا„رًغ شإًَو راذيًّا دًٌ اَفشاد شخص أً مجاػح تانغيطشج ػهَ يمذساخ احلياج
Memorizing Qur’an
ًانناطً ،اسذفغ صٌهتا تشذج ػمة أحذاز “انرًشد االجرًاػي” يف انؼامل :تذايح يٍ اَرفاضح ػًال تاسيظ عنح 1781و ثى يشًسًا تانثٌسج انشًعيح عنح 1118وً ،اَرياًء تاحلشب األىهيح يف ئعثاَيا عنح 1191 – 1191وً ،متثم األَاسكيح ئحذٍ انرياساخ انشئيغح يف االشرتاكيح انيت َشأخ يٍ سحى انثٌسج انفشَغيح انكربًٍَ ،غميا انذاخهي مياثم
Fluent in Language
املاسكغيح يف أًنٌيح انثٌسج ضذ انثانٌز املمذط يف أًسًتا آَزان (انذًنح ًانشأمسال ًانكنيغح) ،نكٍ تنيريا انذاخهيح كفهغفح ثٌسيح خترهف ػٍ املاسكغيح يٍ ػذج ًجٌه َششحيا الحمًا ***
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