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PDF | The Qur'an, as a guidance for human being, consists of some Khaṣāiṣ al-Amthāl fī al-Qurān wa Aghrāḍuhā wa al-Mauḍū'āt allatī' 'Ālajathā Recently acknowledged training refers to qolbu management training. the heart (al-Qolbu) and integrated / unified body in .. As Shihab () says that the Quran Healthy personality in the eyes of the Quran explained. concept of al-Islam Kaffah mentioned in the Quran in Islamic education curriculum in formal educational . jasadu kulluhu, wahiya alaa al-qolbu. Based on the.

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ayat qolbu qur'an adalah ayat-ayat yang istimewa yang merupakan ayat-ayat dari qolbu-quran Download as DOCX, PDF, TXT or read online from Scribd. Qolbu Al Quran. Diunggah oleh Taufik Rahman. Hati-nya Al-Quan. Hak Cipta: © All Rights Reserved. Unduh sebagai PDF, TXT atau baca online dari Scribd. PDF | Islamic approach to critical thinking is based on the sources of belief The Quran gives central place to knowledge in knowing, following.

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This article uses the mediatization concept dealing with media studies and political economy as well. I argue that tausiah as Islamic religious communication practice have transformed into a new pattern that caused by the accomodative actions that has taken by the religious leaders and actors against media logics. On the one hand, this phenomenon has opened a new phase in disseminating religious messages, however on the other hand mediatization of religion has potential in causing a shift in the role of religious leaders as the religious authorities.

Penelitian ini merupakan studi tentang fenomena SMS Tauhiid sebagai bentuk praktik agama dalam konteks budaya media. SMS Tauhiid memungkinkan setiap pelanggan dapat mengakses nasihat agama melalui SMS yang dalam konteks tertentu berpotensi memunculkan pola-pola baru dalam beragama.

Artikel ini menggunakan pendekatan konsep mediatisasi yang memiliki kaitan erat dengan disiplin media studies dan ekonomi politik. Di satu sisi, fenomena ini telah membuka babak baru bagi proses penyebaran pesan-pesan agama, namun di sisi lain mediatisasi berpeluang menyebabkan pergeseran peran tokoh agama sebagai pihak yang memiliki otoritas sumber informasi agama. SMS Tauhiid; Tausiah; Media logics; Texting culture; Mediatization Introduction The latest information and communication technology have led to the new cultural pattern so-called media culture that was born by images, sounds and lenses in generating patterns of everyday life, dominated the spare time, re shaping the political views and social attitudes and even provide material in establishing personal identity.

Furthermore, it defines which is good or bad, positive or negative, immoral or barbaric. In more practical terms, media culture is described as media-saturated culture phe- nomenon, or even a culture that is emerged by certain media technol- ogy. Media culture is generally often described as a phenomenon of how media changes, structures, and even determines the direction of our ev- eryday life, including in religious practices.

Although discussions about relationship between religion and the media often reflected some issues about their nature and how they are interconnected, religion is still widely seen as a domain of human experi- ence that is separated from media.

Religious meaning was emerged and formed based on what they believe while the media only seen as a chan- 1 D. Kellner, Budaya Media: Jalasutra, , 1. Moch Fakhruroji nel to deliver religious meanings to the public. This understanding im- plies that religious communication is considered to be effective if its mes- sages are able to influence the audience behavior.

The convergence of these factors has implied to the im- provement of understanding about the concept of media and began to change the understanding about the relations of media and religion. This cultural perspective has moved its focus from the effects of media on society or culture as a mediated phenomenon toward how media contrib- ute to social life.

Therefore, Horsfield3 confirms that media studies today are no longer carried out separately from other entities, but as part of the dynamics of society itself. It means that mediated reality not only consist of the media of mass communication technology but a total process of mediation in whole life. Since it is interconnected in the cultural process, media are not only conceived as instrument in conducting fixed message but also as a site where construction, negotiation, and the reconstruction of the meaning of culture conducted in ongoing process of maintaining and changing the particular structure, relationships, meanings and values of a culture.

Furthermore, this phenomenon is known as mediatization. As an alternative paradigm of media theory, mediatization assumes that the media is not outside the community, but become a part of the fabric of society itself. Media has been integrated into the workings in almost all types of social institutions at the same time have a stake in 2 P. Routledge, , Through this social inte- gration process media provide influence and are involved in the trans- formation of social institutions, including religion.

SMS much lauded for its ability to form collectivity, or even to establish identity and national policy, as revealed in the latest research of Berendegt and Pertierra about coup in the Philippines who dropped Estrada as president through SmartMob that triggered by SMS broadcast to demonstrations.

Among of them are researches on community experiences on mobile phones as new technology. Barendegt and R. Handbook of Mobile Communication Studies, Massa- chusetts: MIT Press, Wood, Cellphones on the Clapham Omnibus: Falmer, November, See also L. Rakow, in V. Telia AB. From Fishermen to Businessmen: Haddon ed. Telia, Discussion about the theme more widespread and in diverse perspectives, for example, aspects such as; cyberspace or cellu- lar,9 cellular phones and the creation of a more nuanced coordination,10 as well as cell phones began to act as social control and family,11 and the study of cellular phones has also touched other social aspects, including the aspects of politics,12 culture,13 and religion.

Haddon, Old and New Forms of Communication: E-mail and Mobile Telephony: A report for British Telecom, Martlesham: British Telecom, See also R. Ling and B.

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Cambridge University Press, Rao and M. Ling, The Mobile Connection: Elsevier, Universitas Gadjah Mada, Routledge, By taking SMS Tauhiid as the case, this paper describes SMS Tauhiid as a phenomenon of mediatized religion and its implications with its various characteristics have some potential to change religion in more self-help and provide a challenge to the religious authority caused by the dominance of the me- dia logics. Religious texting as mediatized religion Theoretical discussions about the SMS usage in delivering religious mes- sages seem to be started with the discussion about mobile phones.

In contrast to other media, mobile phones have a number of advantages, especially in terms of its ability to create some new interactions. Ling revealed that mobile communication through mobile phone is able to strengthen friendships and family communication.

Mobile phones could also create better relations in the personal space, even if compared with other computer-based interpersonal media such as e-mail and instant messaging.

The compactness of mobile phone allows a person to be more flexible on business and professional level as 18 S. See also her other works in L. Film and Media Studies Yearbook, Vol. Ling, New Tech, New Ties: MIT Press, , 3. Moch Fakhruroji well as in personal life and family.

Not only that, Katz and Aakhus out- lined that mobile phones and other mobile technologies are also affected on how people interact in face-to-face by highlighted three things.

First, they see mobile phones as technologies that affect human life. Secondly, they see mobile phones as technology that can shape and decorate life due to the newness of the mobile phone enables us to find aspects of the communication process that may escape our attention. Third, the mobile phone has been modified, strengthened and replaced previous patterns of communication.

By its various charac- ters, mobile phones have similar potential in its ability to create a virtual environment and cyberspace. Through mobile phones, we have unlim- ited access to friends, family members and so on. Mobile phones seem to provide a virtual space where everyone is able to utilize the facilities. For example, the uses of mobile phones expressively provide communication that more emotionally.

We can conduct a conversation with the various alternatives; chat, SMS, and the messages that are general, private, or even secret context.

Another aspect of hyper-coordination is in-group discussion and agreement on how to represent themselves through mo- bile phones, for example, using SMS is only appropriate in certain situa- tions and reflect the closeness between users.

Katz and M. Aakhus ed. Cambridge University Press, , 4. Cambridge University Press, , The way we greet each other, share stories, and the way we use mobile phones to organize daily life indicates that the rituals of inter- action can be done through interactive media. Furthermore, there is various form of interaction that seems to appear only by mobile phone. With traditional phones, we call home or place, while via mobile phone we call personal.

When we send a message to certain number, we assume that the message will reach the person we are headed at the time, regardless where the person is. Mobile phone and SMS have allowed us to do this kind of interaction. Further- more, the sender can develop and update the message before they push the send button.

SMS is not only viewed by the perspective of the individual, but also can be viewed in the perspective of the group. Therefore, SMS occupy an important role in shaping the interaction among individuals. Practically, SMS helps coordinate, inform and generally maintain our social contact. The nature of SMS that are personal, its ability in creat- ing the hyper-coordination and asynchronous in particular has become our daily habit.

Everyday we produce and consume text messages by send- 23 R. Ling, New Tech, New Ties…, 3. Mobile Communication: Re-negotiation of the Social Sphere, London: Springer, It has become one of the socio-cultural practices that align with other practices. As a culture, the use of SMS is also linked to a series of meanings and practices of different cultures. It connects a series of social practices such as listening music while traveling on the train.

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It became cultural due to contact with; certain groups of people youths or music lovers, for example ; certain places cities, outdoors all of whom have given identity. It is also cultural as they often appear and represented in the visual language and our communication media.

Then, the image of Sony Walkman that is sleek, high-tech and functional design has become a kind of metaphor that represents the technological culture or modern- advanced way of life in different ways. Meanings, practices, image and identity of this makes us to put the Sony Walkman as cultural artifact. For example, we could send SMS messages while doing other activities such as shopping, lunch, working in the office, play, relax in the park, learning at home, all of which are part of our lives everyday so it has changed our meaning of leisure time, SMS is also cul- tural because it has opportunity to create new communication patterns, such as its asynchronous nature, the emergence of emoticons and text- based symbols.

In addition, SMS is often seen as a way of communicating that is more private than the calling features. Every meaning, practices, 25 Du Gay et al. The Story of the Sony Walkman, London: SAGE Publications, SMS capability in creating hyper-coordination has also implied to socio- religious interaction.

However, it should be noted that the religions in this context is understood as a social practice. Generally, this perspective focuses on three interrelated parts. The presence of religious messages as SMS contents are not only describes the phenomenon of new religious practice by using the media, but also de- scribes the media coverage of religion that could potentially bring some problems that are new.

In order to understand this phenomenon, I con- sider using the approach of mediatization concept. Mediatization is a concept dealing with socio-cultural changes associ- ated with the intensification of media. As a realm of interdisciplinary research that are relatively new, mediatization studies had invited the semantic debate.

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Some parties use the term mediation while describing mediatization concept, such as; Martin-Barbero, Silverstone, Stewart M.

Hoover, Religion in the…, Moch Fakhruroji Hoover and others. Martin-Barbero27 for example, used term mediation to explain the process of domination and hegemony of media over cul- ture.

Moch. Syarif Hidayatullah | Syarif Hidayatullah State Islamic University, Jakarta -

Meanwhile, Silverstone28 used the term mediation as a concept that describes the transformation of society and culture by the media. Simi- larly, Hoover29 used the term mediation when describing the relation- ship built between religion—and other aspects of culture—in the sphere of culture which are influenced by the media.

However, this semantic debate is no longer important because basically the relevance of media with social practices in daily life are in a long term as on-going process. Stig Hjarvard noted that mediatization can be characterized by the development of the media on two sides.

First, the media has developed into institution that is autonomous and independent in society. Secondly, when the media is emerging as an independent institution in society, it became more integrated in the working area of other social institutions.

This implies that in the next stage, media becomes a natural component of everyday life such as education, politics, family life and religion. Martin-Barbero, Communication, Culture and Hegemony: White, London: Silverstone, Media and Morality: On the Rise of the Mediapolis, Cambridge: Polity Press, Hoover and L.

Clark ed. Columbia University Press, See also S. Concept, Changes, Consequences, New York: Peter Lang Publishing, It can be seen from the dominant religious roles both as an institution, actor fig- ure as well as texts in the context of religious communication. Neverthe- less, this does not mean that religion can just show up in the media be- cause religion must accommodate the media logics which potentially im- plied for the shift of religion as the content of communications.

Second, mediatized religion is also emerge in journalism on religion.

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Because journalism has had a certain practice and is more concerned with public representation through news coverage, then the institution or religious leaders should accommodate the demand of journalism in order to gain access to the public media. As the most prominent forms of mediatized religion, journalism on religion has potential to reduce the ability of institutions and religious leaders in explaining and framing reli- gious issues in public spaces.

Third, mediatized religion can also showed in the form of banal reli- gion. This typology demonstrates the ability of the media in presenting a number of symbols and actions that implicitly can actually strengthen the presence of religion in culture and society, but in a different way.

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Qolbu Al Quran

Learn more Check out. Abstract When the inaugural Indonesian edition of Playboy magazine was published in , Muslim celebrity televangelist Abdullah Gymnastiar admonished Indonesians that the unbridled sexual gaze could tarnish a pure heart, leaving it blind to the perils of passion. Citing Literature Number of times cited according to CrossRef: Volume 32 , Issue 2 Fall Pages Related Information.

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