Semangat Kesatuan dan Semangat Korps - PDF 7th CONFERENCE ON ISLAMIC STUDIES (MICIS)

مُهَ نوُمَلْعَ ت

14. Semangat Kesatuan dan Semangat Korps

Setiap karyawan harus memiliki rasa kesatuan, yaitu rasa senasib sepenanggungan sehingga menimbulkan semangat kerjasama yang baik.

Semangat kesatuan akan lahir apabila setiap karyawan mempunyai kesadaran bahwa setiap karyawan berarti bagi karyawan lain dan karyawan lain sangat dibutuhkan oleh dirinya. Manajer yang memiliki kepemimpinan akan mampu melahirkan semangat kesatuan (esprit de corp), sedangkan manajer yang suka memaksa dengan cara-cara yang kasar akan melahirkan friction de corp (perpecahan dalam korp) dan membawa bencana.

Pembagian atau pembidangan kerja itu harus disusun dalam suatu struktur yang kompak dengan hubungan kerja yang jelas agar yang satu akan mampu melengkapi yang lain dalam rangka mencapai tujuan.

Struktur organisasi disebut ―segi formal”

19QS. Al-Mudatsir : 4-5

│ Proceding 7th Metro International Conference On Islamic Studies (MICIS)

162

Achmad Sarbanun Prinsip Manajemen Pendidikan…

│Proceding 7th Metro International Conference On Islamic Studies (MICIS) │ 163











































































“Dan berpeganglah kamu semuanya kepada tali (agama) Allah, dan janganlah kamu bercerai berai, dan ingatlah akan nikmat Allah kepadamu ketika kamu dahulu (masa Jahiliyah) bermusuh-musuhan, Maka Allah mempersatukan hatimu, lalu menjadilah kamu karena nikmat Allah, orang-orang yang bersaudara; dan kamu telah berada di tepi jurang neraka, lalu Allah menyelamatkan kamu dari padanya. Demikianlah Allah menerangkan ayat-ayat- Nya kepadamu, agar kamu mendapat petunjuk”.²⁰

Kesimpulan

Manajamen sangat erat kaitannya dengan kitab suci umat Islam Al- Qur‘an. Semua dasar-dasar ilmu manajemen sudah ada dalam Al-Qur‘an dan sudah diterapkan oleh Rasulullah dalam kepemimpinanya. Maka kita sebagai umat Islam harus mengikuti jejaknya dalam memimpin, baik memimpin individual diri sendiri maupun memimpin kelompok dalam organisasi. Empat belas Prinsip Manajemen dalam Al Quran kode etik yang harus dijalankan dalam organisasi juga dijelaskan dalam Al-Qur‘an. Sehingga tidak ada keraguan lagi dalam menjalankan manajemen yang berlandaskan Al-Qur‘an atau manajemen Islami. Maka sebagai umat Islam dalam bidang keilmuan harus memperkenalkan kembali kepada umat Islam lainnya tentang prinsip manajemen Islam yang telah di terapkan Rasulullah sejak dahulu ini. Agar terciptanya kedamaian dan kesejahteraan bersama.

Referensi

Inggi H Achsin, Konsep Praktik Manajemen Portofolio Syariah. Jakarta: PT Gramedia Pustaka Utama. 2003.

Eriyono. ―Perkembang Manajemen dalam Prespektif Islam”

http://eriyonoyon.blogspot.com, 2012.

Y,Hefni ―Manajemen dalam Prespetif Islam‖ https://hefniy.wordpress.com, 2008.

Muslich. Bisnis Syariah Prespektif Muamalah dan Manajemen. Yogyakarta: Unit Penerbit dan Percetakan Sekolah Tinggi Ilmu Manajemen YKPN, 2007.

Pandu Umat, ―Memahami Manajemen dalam Prespektif Islam‖

https://panduummat.wordpress.com, 2011.

Saifullah, Muhammad. Etika Bisnis Islam dalam Praktek Bisnis Rosulullah.

Sofyan, Riyanto. Bisnis Syariah. Jakarta: PT Gramedia Pustaka Utama. 2011.

20 QS, Ali Imron: 103

Achmad Sarbanun Prinsip Manajemen Pendidikan…

│Proceding 7th Metro International Conference On Islamic Studies (MICIS) │ 162













Dan pakaianmu bersihkanlah, dan perbuatan dosa tinggalkanlah.¹⁹ 13. Prakarsa (inisiative)

Inisiatif berasal dari kata bahasa Inggris yaitu: ―inisivative‖ yang berarti ikhtiar atau prakarsa. Dalam hal ini yang dimaksud adalah kemauan seseorang dalam berusaha untuk mencapai suatu yang diinginkannya. Prakarsa timbul dari dalam diri seseorang yang menggunakan daya pikir. Prakarsa menimbulkan kehendak untuk mewujudkan suatu yang berguna bagi penyelesaian pekerjaan dengan sebaik-baiknya. sebagaimana dalam firman Allah diantaranya sebagai berikut:















































Dan dia lah yang menjadikan kamu penguasa-penguasa di bumi dan dia meninggikan sebahagian kamu atas sebahagian (yang lain) beberapa derajat, untuk mengujimu tentang apa yang diberikan-Nya kepadamu. Sesungguhnya Tuhanmu amat cepat siksaan-Nya dan Sesungguhnya dia Maha Pengampun lagi Maha Penyayang.

14. Semangat Kesatuan dan Semangat Korps

Setiap karyawan harus memiliki rasa kesatuan, yaitu rasa senasib sepenanggungan sehingga menimbulkan semangat kerjasama yang baik.

Pembagian atau pembidangan kerja itu harus disusun dalam suatu struktur yang kompak dengan hubungan kerja yang jelas agar yang satu akan mampu melengkapi yang lain dalam rangka mencapai tujuan.

Struktur organisasi disebut ―segi formal”

19QS. Al-Mudatsir : 4-5

Proceding 7th Metro International Conference On Islamic Studies (MICIS) │

163

│ Proceding 7th Metro International Conference On Islamic Studies (MICIS)

164

The Ancient Malay Book in The Glory of Islam Thobibatussaadah

Abdul Mujib Ahmad Madkur

Institut Agama Islam Negeri Metro [email protected],

Abstract

The study of the syntactic influence of Arabic toward Indonesian (Malay) language in the 19^th century, is rather difficult to find. In fact, the 19th century is a very important century in the phase of grammar assessment of Indonesian (Malay) grammar, because in this phase began many books of grammar and Malay dictionary, both written by the European, as well as by Malays like Raja Ali Haji. There is a fundamental difference between a grammatical book written by a Dutchman and a Malay. Books written by Europeans are very European centric, while books written by Malays are very Arab centric. In fact, since Islam entered the archipelago, the influence of Arabic syntax is deeply felt in the archives of the archipelago, especially religious texts. The fact that the influence of Arabic is strong enough against Malay syntax is also what prompted Ronkel to write an article entitled “Over Invloed der Arabische Syntaxis op de Maleische”.

Bustan al-Katibin is the first book written by a Malay man, which very clearly shows the Malay language's influence. The influence is not only in vocabulary but also in the structure and rules of grammar.

Keyword: Ancient Malay, Structure and Grammar Introduction

The interest and intellectuality of Raja Ali Haji (hereinafter abbreviated as King) in various fields, is very obvious when considering his diverse works. This also seems to make the researchers at first difficult to establish in what field King as a figure is. In order to avoid misjudgment, the researchers judged it as the most astute author of the nineteenth century. Windstedt calls him the greatest Malay writer of the nineteenth century. Putten and Al Azhar rated King as the most prominent 19th-century Malay writer.

Nevertheless, there are four main areas that seem to be of interest to King when further examining his works: history, literature, Islamic law, and language.

King began to be known science community through Gurindam Twelve and its magnum opus, Tuhfat al-Nafis. The works of King-which according to the records of Hamidy numbered 13 books, while according to Heer totaling 12 books- themselves have attracted many experts to examine them, albeit with different portions.

Of the numerous works, two of which show a great interest of KING in Malay language, namely Bustanul Katibin and Kitab Pengetahuan Bahasa. These two works are each the first work in Malay linguistic sciences. Bustanul Katibin is considered the first grammar book, while Kitab Pengetahuan Bahasa (the Language Book) is rated as the first monolingual dictionary in Malay language.

Thobibatussaadah, Abdul Mujib, Ahmad Madkur The Ancient Malay…

│Proceding 7th Metro International Conference On Islamic Studies (MICIS) │ 166 The Eyes of Researchers

As mentioned in the previous section, there are two works of King related to the language: Bustanul Katibin and Kitab Pengetahuan Bahasa. However, it is unfortunate to see not much in-depth review of both works. The two works only caught the interest of the researchers after Kridalaksana dealt heavily in his 1978 essay, although earlier the name King as a Malay-language expert has been alluded to by other experts, such as Ronkel (1870-quoted from Putten and Al Azhar, 2007: 47) Teeuw (1961) and Za'ba (cited by Osman 1976). In fact, according to Kridalaksana in 1996 at the Raja Ali Haji Day Symposium, Raja Ali Haji's work in the field of linguistics needs to be reviewed scientifically to gain a deeper insight into Malay, whose results can be used for the development of Malay, either as a regional language As well as the forerunner of Indonesian language.

Specifically about the BK that will be of concern to this research, in fact the importance of BK as the first Malay grammar book written by the Malays themselves, should have been able to realize when van Ronkel translated this work into Dutch with the title "De Maleische schriftleer en spraakkunst Getiteld Boestanoe'l Katibin, door Radja Ali Hadji "contained in TBG, XLIV, 1900, p. 512- 581. The translation at least indicates that there are important things that must be presented to the Dutch academic audience of Malay enthusiasts from BK. In other words, KING in BK contributes greatly to Malay language knowledge.

As regards the contribution of KING in the field of language, there are indeed two groups: critical groups and appreciative groups. The critical group was pioneered by Za'ba, while the appreciative group was pioneered by Kridalaksana. Related to the critical group, there is not much information, such as Osman (1976: 83-84) which quotes Za'ba following: "... Arabic rules and Arabic titles are widely used on nahu and others, whereas language Malay there is its own custom .... "Another critical opinion came from Wall (1870: 571), as quoted Kridalaksana (1984: 199) who says," ... I deeply regret not being able to give a good contemplation of its grammar .. "

Regarding the appreciative group, it can be placed here the writings of Kridalaksana (1978, 1982, 1984) who find it unfair for people who judge KING's grammar as an unscientific work. According to him, the scientific work of a customized era. In addition, it is also unfair to criticize KING who uses Arabic grammar theory to decipher the Malay grammar, since the Dutch who write Malay grammars also base their studies on Latin grammar. Nevertheless, Kridalaksana himself also studies the work of KING in modern linguistic reviews, while KING uses traditional Arabic grammar tools (nahwu). Therefore, Kridalaksana's explanation is sometimes not entirely consistent with KING's grammatical rules, such as the question of why early morning and cafeteria are categorized as fi'il by KING (Kridalaksana, 1978: 31). In fact, the word is indeed a

│ Proceding 7th Metro International Conference On Islamic Studies (MICIS)

166

Thobibatussaadah, Abdul Mujib, Ahmad Madkur The Ancient Malay…

│Proceding 7th Metro International Conference On Islamic Studies (MICIS) │ 167 translation of ashbaha and amsā which is in Arabic including fi'il category (Ni'mah, tt: 36).

In spite of that, Kridalaksana's appreciation is also seen when mentioning BK has shown that Arabic grammar has influenced the world of language and the Indonesian teaching world (Kridalaksana, 1978: 31). His appreciation of KING's work also makes Kridalaksana mention KING as a linguist and the linguistic terms he uses have been included in the Linguistic Dictionary (Gramedia, 1983); Also in the chart that puts the position of KING in the study of Malay-Indonesian.

Some Notes on the Bustan al-Katibin Grammar

As a grammar book, BK actually has provided very clear guidelines, for example, is adequate. In fact, in every passage there is an instruction "and make it yours to the rest of the things on that sort of thing." It also shows that BK is also intended as a textbook. This also makes some experts initially think this book is didactic book.

There are some notes on the subject of Malay grammar made in BK. First, it seems that Malay words or phrases are translated into Arabic, then classified according to Arabic grammar rules. This seems to be deliberate by KING as part of its jargon campaign "language indicates language". He seems to want to contrast the grammar he made with the Dutch version of the Malay grammar.

Arabic is chosen on the basis of scientific access. Secondly, in some cases, KING seems to "impose" the Arabic rule into Malay. However, it should also be realized that such "coercion" is not only done by KING, since such "coercion" models have actually been the hallmarks of traditional grammar, which tend to be pedagogical and prescriptive (Kridalaksana, 2002: 13).

In the case of words classified as ism, for example. KING cannot be considered wrong just because that in modern Indonesian language categorized particles. Especially when considering that time there is no book of Malay grammar as the main guideline. Another example is the case of the Zaid in a Zaid slave who is classified as ism idafat. This cannot be said to be completely wrong.

According to Kridalaksana (1991: 311), this is similar to the case of mijn and zijn or my or his as a possessive pronoun which in the case of Indonesian by some experts equated to me or it. Whereas in the Indonesian language belongs expressed in word order. Thirdly, KING actually did borrow the Arabic concept that happened to be established earlier to enter the case of Malay language.

Regarding the division of word classes, the division of ism, the division of fi'l, in my opinion what is done by KING is right. Because, the case can be found in Malay. However, not all KING grammar concept loans are correct, and this is partly realized by KING, as in the case of majrur. However, this must also be carefully examined, so we can judge more just fair about the figure of KING.

Thobibatussaadah, Abdul Mujib, Ahmad Madkur The Ancient Malay…

│Proceding 7th Metro International Conference On Islamic Studies (MICIS) │ 166 The Eyes of Researchers

Proceding 7th Metro International Conference On Islamic Studies (MICIS) │

167

Thobibatussaadah, Abdul Mujib, Ahmad Madkur The Ancient Malay…

│Proceding 7th Metro International Conference On Islamic Studies (MICIS) │ 168 Penyengat Island as the Center for Malay Language and Culture 19th century

In addition to the context of the linguistic situation of the nineteenth century, it is also worth noting that the condition of Penyengat Island is very conducive, allowing KING followed by later writers, to lay the groundwork for the use of written Malay. This condition is also supported by the Riau-Lingga Kingdom who founded the Mathba'ah Riauwiyah in 1886. In fact, besides writing various books, the writers from Penyengat Island also managed to publish an Islamic cultural magazine named Al Imam published in Singapore on In 1906.

The person behind this Al Imam, according to Putten (personal communication via e-mail dated May 27, 2009) is Syed Sheikh Al-Hadi who was born in Melaka and "entrusted" to the family of the king in Penyengat (Raja Ali Kelana) . The magazine itself is strongly influenced and even often cites the thought of religious renewal of Muhammad Abduh and several other writings published by al-Manar magazine (Palawa, 2003: 96). The birth of Al Imam magazine itself became an important starting point for the development of Malay journalism.

The introduction of modern technology is well aware of its importance to KING and the author of Penyengat island afterwards to maintain their position as Bugis people who settled in Riau. According to Putten (2001: 343), the authors' intention to write many works is to legitimize their existence in Riau and facilitate the integration of the Bugis into the Malay community. This also makes KING write Tuhfat al-Nafīs and Salasilah Melayu and Bugis, which according to Putten shows that there is an open conflict between the two ethnic groups.

Interethnic conflict itself actually boils down to the strategic position of Penyengat Island at that time. The position of Penyengat Island as the center of economic and trade activity at that time, as informed by Hamidy (1985: v), shows that Penyengat Island allows for contact with the outside world, especially the Islamic world (Ikram in Junus, 2004: 327). Relations with the Dutch that tend to be conducive, also allow the development of Penyengat Island as the center of language and culture.

Relations with the Middle East also enabled the educated people of Penyengat Island to be influenced by the Islamic reformist movement at that time. This also supported the ability of the royal party who successfully brought the scholars of the Haramaian, which also gave a profound influence for the people of Riau-Lingga Kingdom. In fact, Junus (1998: 39) said that KING itself gets upbringing from prominent figures who come from various regions.

The Malay Culture Center on Penyengat Island focused on Islamic studies also attracted scholars from Java, Madura, Kalimantan, South Sulawesi, and the Middle East, to come to this region (Palawa, 2003: 96). They come to teach and learn. This is because the island of Penyengat when it became a place of language and literature maintained and developed in a vibrant and touching all circles.

Not surprisingly, this area was once the Center for Malay Language and Culture in the 19th century until the first quarter of the 20th century, pioneered by KING

│ Proceding 7th Metro International Conference On Islamic Studies (MICIS)

168

Dalam dokumen PDF 7th CONFERENCE ON ISLAMIC STUDIES (MICIS) - metrouniv.ac.id (Halaman 172-200)