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Perempuan dan eksistensi adalah dua kata yang sulit untuk disatukan, eksistensi perempuan merupakan sesuatu yang mengharukan apabila dapat terwujud. Perempuan benyak terjerembab dalam jurang perbudakan baik itu fisik, mental dam emosional. Konsekuensi logis yang diterima perempuan adalah mereka terdegradasi dari kesempatan dan peluang dalam hal aktualisasi potensi diri. Tujuan dari penelitian ini adalah untuk mengetahui bentuk ketidakadilan gender seperti marjinalisasi, subordinasi, streotip, kekerasan dan beban kerja tambahan. Selain daripada itu, peneliti ingin mengetahui bentuk eksistensi perempuan, karena itu adalah salah satu bentuk perlawanan yang dilancarkan perempuan di ranah publik. Metode yang digunakan dalam penelitian ini adalah metode deskriptif-analitik, sumber data pada penelitian ini adalah Novel Perempuan di Titik Nol karya Nawal El-Saadawi. Hasil penelitian ini mendeskripsikan bentuk ketidakadilan gender dan bnetuk eksistensi perempuan dalam novel Novel Perempuan di Titik Nol karya Nawal El-Saadawi.

Penelitian ini berjudul simbol kekerasan politik di Irak era kepemimpinan Saddam Hussein dalam novel Ukhruj Minha Ya Mal’un Karya Saddam Hussein. Saddam Hussein adalah seorang presiden di negara Irak sekaligus sastrawan yang hebat. Ia menggunakan karya sastra sebagai alat pengkritik untuk melawan kekerasan-kekerasan yang dilakukan musuhnya. Seperti dalam novel Ukhruj Minha Ya Mal’un yang didalamnya banyak menceritakan kelicikan dan kejahatan yang dilakukan oleh musuhnya yaitu Amerika. Ia juga menciptakan beberapa karya sastra diantaranya novel yang berjudul Zabibah Wa al-Mulk, al-Qal’ah al-Hashinah, Rijal Wa Madinah dan Ukhruj Minha Ya Mal’un. Maka dari itu, peneliti menggunakan novel sebagai objek dalam penelitian ini. Tujuan dari penelitian ini bertujuan untuk memahami simbol kekerasan politik di Irak era kepemimpinan Saddam Hussein dan mendeskripsikan makna kekerasan politik yang terdapat dalam novel Ukhruj Minha Ya Mal’un karya Saddam Hussein. Sehingga dalam novel tersebut, dapat diketahui variasi kekerasan politik yang disimbolkan. Penelitian ini menggunakan metode deskriptif-analitik. Teknik pengumpulan data dalam penelitian ini berdasarkan sesuai dengan hasil menelaah dan mengkaji sumber data yang didapatkan dari novel Ukhruj Minha Ya Mal’un. Sedangkan kajian yang digunakan dalam penelitian ini adalah konsep triadik Semiotika Charles S. Peirce, yaitu mengungkap Representamen (R), Objek (O), serta Interpretan (I). Berdasarkan analisis, penelitian ini ditemukan 20 data yang memberikan simbol-simbol kekerasan politik, diantaranya: (1) kekerasan tidak langsung ( indirect violence) ; (2) kekerasan alienatif ( alienative violence) ; (3) kekerasan refresif ( represif violence ); (4) peperangan; (5) revolusi. Kekerasan politik adalah suatu kondisi yang sangat tidak ingin dihadapi oleh sebagian besar dari masyarakat serta hanya menguntungkan bagi elit politik saja. Karena hal itu, dengan adanya analisis ini dapat dimanfaatkan oleh masyarakat untuk menjadi dasar dalam mengenal dan mengetahui variasi dari kekerasan politik yang biasa terjadi disekelilingnya.

Penelitian ini mengkaji tuturan para tokoh dalam film Ibrahim Khalilullah . Peneltian bertujuan untuk mendeskripsikan Pelanggaran Prinsip Kerjasama dan Implikatur Percakapan. Penelitian ini menggunakan metode deskriptif kualiataif. Mendeskripsikan data yang terdapat pelanggaran prinsip kerjasama dan mengandung implikatur percakapan. Teknik pengumpulan data yang digunakan adalah metode simak dan catat. Data kemudian dianalisis dengan menggunakan menggunakan metode padan ekstralingual dengan menghubungkan tuturan tokoh dengan makna yang terkandung di luar bahasa. Pendekatan dilakukan dengan kajian Pragmatik Grice. Hasil analisis disimpulkan menjadi dua hal. Pertama , pelanggaran prinsip kerjasama berjumlah 25 dan di klasifikikan berdasarkan pelanggaran maksim yaitu pelanggaran maksim kuantitas, pelanggaran maksim kualitas, pelanggaran maksim relevansi, dan pelanggaran maksim cara. Kedua , wujud implikatur yang ditemukan, diklasifikasikan berdasarkan temuan peneliti yaitu: kalimat informasi, dengan maksud implikatur: mengungkapkan perasaan khawatir, membanggakan diri sendiri, menyatakan, mengingatkan, menyatakan, memuji, menegaskan, menegaskan, menyatakan, memuji, menyatakan, menyatakan. Kalimat permohonan: menegaskan, menyatakan, mengungkapkan perasaan bersalah, meminta, menegaskan. Kalimat permintaan: menegaskan. Kalimat sindiran: mengingatkan, mengingatkan, meminta. Kalimat ajakan: menyarankan. Kalimat perintah: menegur. Kalimat mengingatkan, dengan maksud implikatur: mengingatkan. Kalimat desakan: menyadarkan.

This study aims to elaborate the concepts of the Qur'an about moral education. In addition, this study also aims to understand the concept of human liberation in the Qur'anic perspective. This study uses the literature review method by tracing a number of verses of the Qur'an that are relevant to the theme of the study. In addition to examining relevant verses of the Qur'an, this study is also equipped with a reflection method, which is a method that seeks to reflect the author's knowledge and experience in the current context, so that the author's knowledge and experience are used as a mirror in understanding the realities and problems of Muslims. The results of the study show that efforts to improve the character and behavior of Muslims are to free mankind from ignorance, poverty, and neglect of Islamic moral values.

This study aims to internalize Sufism-based character education through the musicalization of Qasida Burdah. This research uses a social action method, self-reflection research conducted by researchers together with participants in social situations to improve, solve problems, empower, develop, or advocate for certain social communities. This research was conducted at Darussalam Islamic Boarding School in Ciamis-Indonesia for five months, starting from October 2019 to February 2020. The internalization of Sufism-based character education through Qasida Burdah was carried out through three stages of action. The first stage is 'deepening words' as a basic understanding to animate every poem text Qasida Burdah. The second stage is the 'deepening of meaning' as a step to instill substantial value from the poetry of Qasida Burdah. The final stage is to appreciate music as a preliminary reflection-praxis to the depth of the word and meaning of the poetry of Qasida Burdah. Through Qasida Burdah's musicalization, students (santri) become more religious, more disciplined, more respectful of others, more respectful of differences, more tolerant, not rude, arrogant, pretentious, and ignorant of others. This shows that Sufism-based character development can be done using a variety of media, including musical media.

This study aims to determine: (1) the content of the al-Qur'an surah Ali Imran verse 134; (2) the values ​​of social education contained in al-Qur'an surah Ali Imran verse 134 according to Ibn Katsir's Tafsir al-Qur'an al-Azhim; (3) the relevance of the value of education in al-Qur'an surah Ali Imran verse 134 with today's education. This study uses the Maudhu'iy (thematic) method, namely the method of interpreting the verses of the Qur'an according to a particular theme or topic. Meanwhile, the data collection technique used in this research is literature study or documentation. The data analysis technique used in this study is the Moleong data analysis technique, which includes the stages of data reduction, data display, drawing conclusions and verification. After analyzing the data, the authors obtained the following conclusions: first, the contents of the al-Qur'an Surah Ali Imran verse 134 describes the characteristics of a pious person. Secondly, Ibn Kathir also said that the al-Qur'an surah Ali Imran verse 134 describes the characteristics of a pious person, including 1) Berinfaq in a field or narrow, happy or difficult. 2) Hold back anger when able to vent it. 3) Forgive those who wrong us even without being asked. 4) Do well. Apart from being the characteristics of a pious person, these four characteristics are also included in the values ​​of social education, where these traits cannot be realized without social interaction with other people. third, the values ​​of social education contained in al-Qur'an surah Ali Imran verse 134 when connected with contemporary education are very relevant, given the importance of these values ​​to be possessed by educators and students and society in general.

Conceptually, authentic learning is believed to be able to improve the quality of education and learning in higher education. Through authentic learning, students are invited to recognize everyday experiences and then are constructed into meaningful knowledge. Authentic learning also offers learning traditions that are not always based on text. This research offers a genuine learning design in Islamic tertiary institutions. Through a search of current and credible research reports, this article has succeeded in developing authentic learning designs in Islamic tertiary institutions.

This article aims to discover the history of education in the early of Islam in Medina. This research uses a historical analysis method. Research data sources are a number of literatures that is considered valid and credible. This research succeeded in describing several findings. Education pattern of Muhammad in plurality of Medina society tended to be informal, emphasizing the role of family and halâqahs. This study also found historical facts that the values ​​of pluralism, intellectualism, and the spirit of urbanism had become a part of learning and education of Muhammad. The style of the leadership of the Muhammad in the midst of the pluralist society of Medina offers a pattern that is very concerned about the existence of the community students through an example (uswah and qudwah hasanah). In addition, the Prophet taught with full attention and tenderness and humility. He never underestimated someone who came asking for teaching. Islamic education pattern of Muhammad in Medina was marked by a number of characteristics, namely education organized by through the construction of the mosque as a centre of movement, centre of education, and centre of community. The principle carried out by the Muhammad in fostering society is the ethical approach (moral virtue). He believes that moral values ​​not only create peace between individuals in a nation, but also between nations

 Th e purpose of this study is to give a description about how the Islam views about art, especially music art. To explain about this purpose, the documentation study is applied in this research. The de- scription is done ontologically, epistemologically, and axiological. For that reasons, we can comprehend what the music is, how characteristic features and ways of working of the music, also we can know how and what for we play music. Furthermore, there will be a new paradigm about music art in the Moslem especially in Pesantren. This research use qualitative method and the result shows that Pesantren as the educational organization of Islam has its own contribution in instilling the values of theological, juri- dical, Islamic socio-cultural, and sophistical. Sphistical value in Pesantren has been put by purpose for cleansing up the soul. To provide the passion and meaning in the context of deepening enlightenment to students performed the internalization of sophistical values in Pesantren through the music. There are dii¬€erences about art especially music art in Pesantren between Ulama of Ahlussunah and Ulama of Sufi. Regardless of the controversy between the music is halal or haram, the up growing phenomenon that is there are a many Pesantren which developing the music art. Music in Pesantren is not only just an art but also as a tool of increasing and helping the private and social of Santri.  Keywords: Islam, Art, Music, Ulama, Pesantren     ABSTRAK  Penelitian ini bertujuan untuk memberi gambaran bagaimana pandangan Islam tentang seni,  khususnya Seni Musik. Untuk menjelaskan tujuan ini, maka digunakan studi pustaka. Penjelasan dilakukan secara ontologis, epistemologis, dan aksiologis. Oleh karena itu, kita akan paham tentang musik, bagaimana ciri-ciri dan cara kerja musik, serta tahu alasan dan tujuan kita bermusik. Dengan demikian maka akan lahir paradigma baru tentang seni musik di ka- langan umat Islam khususnya di kalangan pesantren. Metode yang digunakan adalah kualita- tif dan hasil penelitian menunjukan bahwa pesantren sebagai lembaga pendidikan Islam telah berjasa dalam menanamkan nilai-nilai teologia, yuridis, sosio kultural Islam, dan nilai sufistik. Nilai sufistik di pesantren ditanamkan dengan tujuan untuk membersihkan kalbu dari segala kotoran jiwa. Untuk memberikan gairah pendalaman serta pemaknaan dalam rangka pence- rahan jiwa bagi santri dilakukan internalisasi nilai-nilai sufistik di pesantren  melalui musik. Terdapat perbedaan pandangan mengenai seni khususnya seni musik dikalangan pesantren yaitu antara  ulama ahlusunnah dan ulama sufi. Terlepas dari kontroversi antara halal dan haram nya musik, banyak pesantren yang mengembangkan seni musik. Musik di pesantren selain untuk seni juga dA³adikan alat untuk  meningkatkan dan membantu pribadi dan sosial santri.  Kata kunci: Islam, Seni, Musik, Ulama, Pesantren