Journal articles on the topic 'Islam and social problems Indonesia'
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Aris and Muhammad Sabir. "HUKUM ISLAM DAN PROBLEMATIKA SOSIAL; TELAAH TERHADAP BEBERAPA HUKUM PERDATA ISLAM DALAM KOMPILASI HUKUM ISLAM DI INDONESIA." DIKTUM: Jurnal Syariah dan Hukum 18, no. 2 (November 25, 2020): 283–95. http://dx.doi.org/10.35905/diktum.v18i2.1608.
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Islamic law cannot be separated from the context of the social life of Muslims in Indonesia. This paper discusses the material analysis of the Compilation of Islamic Law which consists of Marriage, Inheritance and Waqf associated with the social problems of Muslims in Indonesia. The compilation of Islamic Laws received juridical justification with Presidential Instruction No. 1 of 1991, is a form of political Islamic law in Indonesia that is less than perfect because it does not go through the legislation of the legislative body and is a shortcut in establishing and positivating Islamic law. The material of KHI, especially marriage and inheritance, is considered inadequate to accommodate the social problems of Indonesian Muslims.
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Setiawan, Refly, Melinda Esti, and Viktor V. Sidorov. "Islam and Politics in Indonesia." RUDN Journal of Political Science 22, no. 4 (December 15, 2020): 731–40. http://dx.doi.org/10.22363/2313-1438-2020-22-4-731-740.
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The Republic of Indonesia is characterized by ethnic and religious diversity. Islam is the most widespread religion in Indonesia and most of the Indonesian population is Muslim. Indonesian society is based on the principles of religious tolerance. The equality of people is the most important socio-political value of the Indonesian society, which guarantees an equality for allpeople, regardless of their ethnicity, religion or social class. Religion can be the foundation that can strengthen the country and become the foundation for development. At the same time, religion may not be the official state ideology. We study the relationship between religion and state in Indonesia. What problems arise in the relationship between religion and the state? This study aims to find out how Islam and politics in Indonesia are in harmony with the ideology of the Indonesian nation and how religious values can support moral foundations of Indonesian politics. We used analyze secondary sociological data and studied researches of the largest Indonesian academics on the problems of the relationship between religion and politics. We used the method of library research with abstracting and collecting data. A new set of scientific sources in the Indonesian language is being introduced into scientific circulation. The results of the study showed that Indonesia is not a democracy based on the principles of democratic processes of Western Europe. The peculiarity of Indonesia lies in the interaction of religious values and the politics. Indonesian politics is characterized by religious tolerance. At the same time, religious and cultural values are incorporated into the political practices of Indonesia in the form of moral and ethical guidelines. Thus, Indonesia is not a religious or secular country, but a country where religious values are the moral and ethical main ideology of state development.
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Masran. "Etika Komunikasi Islam pada Aktor Politik Indonesia." El Madani : Jurnal Dakwah dan Komunikasi Islam 3, no. 01 (August 1, 2022): 72–108. http://dx.doi.org/10.53678/elmadani.v3i01.719.
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This study aims to explore and analyze the ethical problems of communication between Indonesian political actors on social media (via news on detik.com.kompas.com, CNN.com) which indicate "violation" of norms and values of Indonesian society and Islam. The perspective used is the deontological ethical theory from the West and the ethical approach to Islamic communication which is sourced from the Qur'an and hadith as well as qiyas and ijtima. The methodology implemented is CMC (computer mediated communication) to explore news and utterances that tend to have a communication ethic tendency to the three Indonesian political actors who most often have problems with public ethics. The data was obtained through texts in online media, observations of experts, and online interviews with netizens who responded to the problems of communication ethics of the political actors studied. The findings explain that political actors in Indonesia who appear on social media or are reported on online media are often not in accordance with communication ethics, especially those with Islamic principles, such as: hiwar (dialectically arguing with each other), jidal (arguing with clear sources and reaching positive agreement), tawashi (instructing each other in the truth), tabsyir (can create a happy communication space), maw'izah (compassionate love), and indzar (reminding each other to do good and right), not with a conflict approach and create disintegration.
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Nopriyansa, Eko. "Islam and Crucial Issues in the Political Communication of the Indonesian Solidarity Party." Politik Indonesia: Indonesian Political Science Review 6, no. 1 (April 7, 2021): 18–31. http://dx.doi.org/10.15294/ipsr.v6i1.23412.
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Lately, Indonesia, such as corruption, intolerance, radicalism, terrorism, and various social problems, can be a complex case; social anxiety in Indonesia recently needs a solution that can solve problems without specific religious schemes. The presence of the Partai Solidaritas Indonesia, chaired by Grace Natalie recently and is known as a young Christian female political figure amid the world's largest Muslim majority population, political battles in various attempts to gain public support is the biggest challenge for the Partai Solodaritas Indonesia. Several steps of the PSI have attracted debate. Several Muslim groups have criticized them for being considered to be making crucial narratives by not considering Indonesia existing religious values in political narratives, such as the unconditional rejection of Sharia Law, rejecting polygamy as a social problem, thus inviting debate and getting severe reactions for some Indonesian Muslim groups. This paper attempts to thoroughly dissect the various paradigms and narratives of the Indonesian Solidarity Party in political communication, analyze the principles of the concept of the State, and examine the Islamic concept in-depth, comprehensively and can answer the recent socio-political discourse.
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Nursangadah, Astuti, Putri Fauziatul Fitrah, Suci Agustiningsih, Fauziya Nailil Husna, and Umi Khoirun Ni’mah. "Multikulturalisme di Indonesia: Relevansi Pancasila, Islam, dan Kebangsaan." ALSYS 2, no. 2 (March 1, 2022): 253–69. http://dx.doi.org/10.58578/alsys.v2i2.300.
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The Indonesian nation is full of religious, social, political and cultural diversity, as well as various others. All the diversity that exists in Indonesia makes this nation called a nation of multiculturalism. Islam has formed a unity in line with human history of more than 15 centuries that have passed. Islamic theology almost never contradicts the validity of culture, except for something that is contrary to human values. Islam also justifies the principle of multiculturalism in accordance with what is contained in the Qur'an. Thus, the events of Islam in Indonesia spread very swiftly and widely. As for the problems that occur in Indonesia, such as Islamic doctrinalism, it is in line with traditional cultural values in Indonesia. The largest Muslim country in the world is Indonesia, which has a distinctive social, cultural, political, linguistic and religious diversity. However, the diversity in Indonesia does not diminish unity and is still able to maintain the integrity of the country. Indonesia has an ideology that people believe in until now, namely Pancasila. There are 5 main values stated in Pancasila, that these values undeniably contain Islamic social values in multiculturalism, manifested by the integration of diversity in the form of (NKRI) or the “Negara Kesatuan Republik Indonesia”.
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Khozin, Ahmad. "Kepemimpinan Pendidikan Islam Multikultural." Jurnal Ilmiah Iqra' 13, no. 2 (October 21, 2019): 70. http://dx.doi.org/10.30984/jii.v13i2.971.
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AbstrakBanyaknya konflik maupun ungkapan-ungkapan rasis yang sering terjadi di Indonesia merupakan bukti bahwa dalam lingkaran sosial bangsa Indonesia masih kokoh semangat narsistik-egosentrisnya dan betapa rapuhnya konstruksi kebangsaan berbasis multikulturalisme di Indonesia. Sehingga tidak heran kalau belakangan ini rasa kebersamaan sudah tidak nampak lagi dan nilai-nilai kebudayaan yang dibangun menjadi terberangus.Maka, untuk mengatasi problematika tersebut diperlukan strategi khusus untuk memecahkan persoalan tersebut melalui berbagai bidang; sosial, ekonomi, budaya, dan pendidikan. Berkaitan dengan hal ini, maka pendidikan multikultural menawarkan satu alternatif melalui penerapan strategi dan konsep pendidikan yang berbasis pada pemanfaatan keragaman yang ada di masyarakat, khususnya yang ada pada siswa.Oleh karena itu, diperlukan kepemimpinan yang tepat dan mampu menanamkan nilai-nilai inti dari pendidikan multikultural dalam lembaga pendidikan. Pada gilirannya, out-put yang dihasilkan dari sekolah tidak hanya cakap sesuai dengan disiplin ilmu yang ditekuninya, tetapi juga mampu menerapkan nilai-nilai keberagamaan dalam memahami dan menghargai keberadaan para pemeluk agama dan kepercayaan lain.Kata kunci: Multikultural; Kepemimpinan Pendidikan Islam. AbstractThe many conflicts and racist expressions that often occur in Indonesia are evidence that in the social circle of the Indonesian nation there is still a narcissistic-egocentric spirit and how fragile multiculturalism-based national construction in Indonesia is. So it is not surprising that lately a sense of togetherness is no longer visible and cultural values are being blazed.So, to overcome these problems a special strategy is needed to solve these problems through various fields; social, economic, cultural and educational. In this regard, multicultural education offers an alternative through the application of educational strategies and concepts based on the use of diversity in society, especially those of students.Therefore, appropriate leadership is needed and is able to instill the core values of multicultural education in educational institutions. In turn, outputs generated from schools are not only competent in accordance with the discipline they occupy, but are also able to apply religious values in understanding and valuing the existence of followers of other religions and beliefsKeywords: Multicultural, Islamic Education Leadership.
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Kamaruddin, Kamaruddin. "ISLAM LIBERAL DI INDONESIA: TINJAUAN SOSIOLOGI." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 18, no. 1 (June 30, 2017): 105–17. http://dx.doi.org/10.19109/jia.v18i1.1530.
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Liberal Islam Network (JIL), is an organization that carries liberal ideas in Indonesia, encompassing Pluralism, anti-theocracy, supporting democracy and guaranteeing women's rights. JIL emphasizes individual freedom, opens the door of ijtihad in its widest manner by promoting an understanding of context rather than text, and liberates from oppressive social and political structures. JIL discourse is a lot of lurking controversy in Indonesia. JIL discourse is considered to have undermined the understanding of established Islamic teaching (qath'i). Practically, this movement of thought does not see the problems comprehensively. This paper will look at the understanding of JIL in formulating the discourse in terms of the Sociology approach. Conclusively JIL tends to use the Conflict Theory to address the established traditions. This theory is built on three basic assumptions, one of which is the regularity contained in society simply because of pressure or coercion of power from the ruling class, represented by the establishment of the tradition itself
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Putra, Muh Yunan. "DINAMIKA IJTIHAD ULAMA INDONESIA DALAM FORMALISASI HUKUM ISLAM." SANGAJI: Jurnal Pemikiran Syariah dan Hukum 1, no. 1 (March 28, 2017): 85–95. http://dx.doi.org/10.52266/sangaji.v1i1.63.
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Indonesia is the one of democracy country and has principle of believe in the One Supreme God. Refer to it, there are some roles or the bills created based on Islamic Law, such as Marriage Law, Heritage Law, Waqf Law and Criminal Law. In apply, Islamic Low usually face the normative situation and the increasing of human need and thinking. So, it is required to be able to adjust or create new form to fulfill both of interest. In this case, it can be seen at product law or fatwa created by Indonesian Council Of Ulama (MUI) which integrated based on community’s need. However, disconnected between structure and function of law caused by political performance. Historically, Islamic Law in Indonesia was influenced by social-culture aspect, it marge with Islamic thinking and characteristic such as Fiqh Book, Islamic roles in Muslim’s country, judgment or verdict, or the roles (fatwa) which is created by Ulama. So, namely Islamic Law is the pure of Islamic thinking which produced by Ulama integrated with the social environment. Although, al-Quran dan al-hadits have the roles also to be law, but there are many problems that need to solve using the law’s guide. To solve that problems, Ulama do ijtihad and think hard to get out problem solving. Finally, Ulama use their mind to fulfill the emptiness law, so the result is the product of thinking law as now as.
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NOPRIYANSA, EKO. "DAKWAH DALAM TRADISI AKADEMIK DAN STUDI ISLAM." khabar 2, no. 1 (June 24, 2020): 1–19. http://dx.doi.org/10.37092/khabar.v2i1.147.
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The success of the leaders of the spread of Islam in the past, has made Indonesia as the largest Muslim population in the world without leaving a historical trail of warfare and violence, so that in its development, Indonesia's strategic role in tackling various social and humanitarian problems, has displayed a face of wisdom and sought to show to the world of their maturity in exposing the plurality and diversity of the population, which is within the territory of the Unitary Republic of Indonesia. Furthermore, no less interesting, even though Indonesia is dominated by Muslims as a majority, Indonesia is not a country that claims a religion, but the Indonesian people recognize their identity as the Pancasilalis people. In this research is an effort to see globally the application of da'wah in Cross-Asia both regarding Models, Implementation, Theory, to various academic phenomena of Islamic Leaders across Asia in exposing Da'wah as a discipline of Science or as a belief in totality in Islam, so that really can find various patterns and social relevance about how the implementation of Da'wah in various regions, both as an academic discipline, as well as subjective beliefs. So that in the end, it can encourage practitioners and propaganda activists to synchronize the implementation of their da'wah with the science methodology, so that the Da'wah process without reaping significant obstacles in the midst of a social society that is Plural and full of diversity.,
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Zenrif, M. Fauzan. "MENGANGANKAN HAM INDONESIA BERWAWASAN ISLAM." El-HARAKAH (TERAKREDITASI) 2, no. 1 (June 1, 2008): 15. http://dx.doi.org/10.18860/el.v2i1.5100.
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<p>Indonesian Muslims when faced with social problems, especially those related to law and justice, always involve the dualism of thought, Islam and kindonesiaan. When human rights issues arise, the unification of Indonesian Islam seeks to justify the problem into its shari'ah. This is normal, because Islam is believed not only mngatur spirituality of his people, but also related to social rules. This paper tries to explain what Muslims can do as the majority of their beloved country's people in dealing with human rights issues. Besides, the effort to enforce the law for internal Islamic and national interests. This paper also discusses how the Islamic perspective is about this. Discussing human rights issues can not be separated from how the principle as stipulated in Islam. The substance that need to be put forward is the fulfillment of the right of life security and the right of freedom to choose religion or belief. Similarly, the right of equality and justice before the law. Therefore, it is necessary to implement the strategy of human rights by considering three priorities. First, that Islamic law is universal. Secondly, Islamic law is never retroactive. Third, that Islamic law does not impose burden except on the perpetrators.</p><p> </p><p>Umat Islam Indonesia apabila dihadapkan pada permasalahan-permasalahan sosial, terutama yang berkaitan dengan hukum dan peradilan, selalu melibatkan dualisme pemikiran, keislaman dan kindonesiaan. Ketika permasalahan Hak Asasi Manusia (HAM) muncul, uniat Islam Indonesia berusaha mencarikan justifikasi permasalahan tersebut ke dalam syari’atnya. Hal ini wajar-wajar saja, sebab Islam diyakini tidak sekedar mngatur spiritualitas umatnya, tetapi juga menyangkut aturan-aturan sosial. Tulisan ini mencoba menjelaskan apa yang bisa diperbuat umat Islam sebagai mayoritas masyarakat negerinya tercinta dalam menghadapi permasalahan hak asasi manusia. Selain itu dibahas upaya menegakkan hukum untuk kepentingan internal Islam dan nasional. Tulisan ini juga membahas bagaimana perspektif Islam mengenai hal ini. Membahas permasalahan HAM tidak lepas dari bagaimana prinsipnya sebagaimana diatur dalam Islam. Secara substansif yang perlu dikedepankan yaitu pemenuhan hak keamanan jiwa dan hak kebebasan memilih agama atau keyakinan. Demikian pula hak kesamaan dan keadilan di depan hukum. Untuk itu diperlukan strategi implementasi hak asasi manusia dengan mempertimbangkan tiga prioritas. Pertama, bahwa hukum Islam bersifat universal. Kedua, bahwa hukum Islam tidak pernah berlaku surut. Ketiga, bahwa hukum Islam tidak memberikan beban kecuali pada pelakunya.</p>
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Fadhilatunnisa, Fadhilatunnisa, Iredho Fani Reza, and Zaharuddin Zaharuddin. "Religious Conversion to Converts at the Indonesian Chinese Islamic Association Palembang, Indonesia." TAZKIYA: Journal of Psychology 10, no. 1 (April 30, 2022): 64–73. http://dx.doi.org/10.15408/tazkiya.v10i1.19628.
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The ethnic Chinese in Indonesia mostly adheres to the religion of their ancestors, such as Christianity, Confucianism, and Buddhism. Only a small portion of the ethnic Chinese converted to Islam, and when they embraced Islam became a minority the Chinese community. Those who are a minority among minorities, are very important to research. This study aims to determine the experience of religious conversion in converts at the Indonesian Chinese Islamic Association (Persatuan Islam Tionghoa Indonesia, PITI) of Palembang. This research uses a qualitative method with a descriptive approach. The participants of this study were three Chinese converts. The data of this study were obtained by semi-structured interviews. Then the results were analyzed using the Miles and Huberman method. The results of this study indicate there are four main problems experienced by participants, namely towards the process of religious conversion, when converting to religion, after becoming a convert, and changing themselves. In general, this research concludes that participants experience changes that occur not only in themselves, but also in their social interactions.
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Suib, M. Syaiful. "ISLAM DAN INDONESIA MENURUT KH ZAINI MUN’IM: WAWASAN TENTANG ISLAM NUSANTARA." AT-TURAS: Jurnal Studi Keislaman 5, no. 2 (December 6, 2018): 263–83. http://dx.doi.org/10.33650/at-turas.v5i2.437.
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This paper examines Islam Nusantara which is considered as a form of local wisdom Indonesia and the combined value of Islamic theological values of local traditions, culture and customs in the country. Islam Nusantara, he said, is the typical style of Indonesian Islam. There are three main factors that accelerate the process of Islamization of the archipelago, one of which is the resilience of Islam that accommodate local values that do not conflict with the teachings of Islam. Insights and ideas keindonesiaan promoted by KH Zaini Mun'im about the problematics of propaganda Islamiyah, a similarity to Islam Nusantara, according to him, there are several factors which the problems of propaganda to the public which were related to propaganda material. According to him there are two kinds, namely the first; masyru material '(prescribed) such as faith, worship and discipline society. Second; ma'ruf means all actions that are useful and well-regarded, but not against the teachings of Islam, even can be done / done by the community, the opposite of evil. Panca awareness is also emphasized to the students his thoughts and insights about the importance of social and community life in the shadow of the NKRI.
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Norcahyono, Norcahyono. "PROBLEMATIKA SOSIAL PENERAPAN HUKUM ISLAM DI INDONESIA." JURIS (Jurnal Ilmiah Syariah) 18, no. 1 (June 30, 2019): 23. http://dx.doi.org/10.31958/juris.v18i1.1399.
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The application of Islamic law in Indonesia has experienced obstacles since the entry of Western law into Indonesia. So that legal theories were born in response to friction between Western law with Islamic law. Receptie theory emerged as a Dutch strategy for corner and reduce Islamic law in Indonesia. Then, the coming of the theory of Receptie Exit law and Receptio a Contrario legal theory as symbols of resistance to prove that Islamic law still exists in Indonesia. There are two social problems which has a big influence on the application of Islamic law in Indonesia; First: the entry of Western law into Indonesia which intersects with Customary law. Second: Political and cultural influences of the community. In sociological reviews, Islamic law is difficult to be applied in Indonesia, because Islamic law is existed in the area of Religion to territory of the country.
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Aziz, Abd. "MELACAK SIGNIFIKANSI PENDIDIKAN MULTIKULTURAL ISLAM DI INDONESIA." Andragogi: Jurnal Pendidikan Islam dan Manajemen Pendidikan Islam 2, no. 3 (September 29, 2020): 116–32. http://dx.doi.org/10.36671/andragogi.v2i3.117.
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This research is a literature study related to Islamic multicultural education in Indonesia. Data collection was carried out through various sources that can be used in relation to the problems of Islamic multicultural education in Indonesia. In searching some literature using a search engine or maybe it is easier to index any type of document. For example, we use Google Scholar with a query containing Social Network clauses, of course the number of clauses will be generated with a list of related documents. The results show that education, whatever its form, must not lose its multicultural dimension, including religious and scientific education, because of the realities in life is essentially multidimensional. Likewise, humans themselves are essentially multidimensional creatures. Therefore, to overcome the existing humanitarian problems, there is no other way than to use a multidimensional approach. And, in it is multicultural education. Indonesia is a country that has ethnic diversity but has the same goal, namely towards a just, prosperous and prosperous society. Given this reality, it is important to develop multicultural education, which is an educational process that provides equal opportunities to all children of the nation regardless of treatment due to differences in ethnicity, culture and religion, which gives respect to diversity, and which gives equal rights to ethnic groups. minorities, in an effort to strengthen unity and integrity, national identity and the image of the nation in the eyes of the international community. In the case of multicultural education, schools must design the learning process, prepare curriculum and evaluation designs, and prepare teachers who have multicultural perceptions, attitudes and behaviors, so that they become parts that make a positive contribution to the development of multicultural attitudes of their students.
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Zulhamdi, Zulhamdi. "PEMBAHARUAN HUKUM ISLAM DI INDONESIA DAN TOKOH-TOKOHNYA." Jurnal Ilmiah Islam Futura 19, no. 2 (December 28, 2019): 239. http://dx.doi.org/10.22373/jiif.v19i2.4414.
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The emergence of new problems or problems in the community that really need legal clarity, all of which have not been answered in either the Qur'an or the Hadith, in connection with the cessation of revelation and the death of the Prophet Muhammad who acted as a mediator between revelation and the reality that lived at that time. The renewal of Islamic law is the solution, the purpose of this paper is to find out the concepts of Islamic law reform and figures who contribute to the renewal of Islamic law. The type of research is descriptive qualitative with library research, namely research that is directed and focused on the study and discussion of library materials that have to do with the problem being studied, Overall, the renewal of Islamic law in Indonesia runs rather slowly compared to other Muslim countries, especially in the Middle East, North Africa, India and Pakistan. However, the realization of the marriage law number 1 of 1974, government regulation number 9 in 1975, Government regulation number 10 of 1983, government regulation number 28 of 1977 concerning the ownership of land, and the realization of the compilation of Indonesian Islamic law in 1991 were the dynamics of renewal of Islamic legal thinking that must be grateful, as for the characters and the ideas are: 1) Hasbi Ash-Shiddieqy (Indonesian Jurisprudence); 2) Hazairin: Indonesian National School; 3) Munawir Syadzali: Reactualization of Islamic Law; 4) Ibrahim Hosen: Making Nash Qat'i fun; 5) Ali Yafie and Sahal Mahfuz: Social Jurisprudence.
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Musrifah, Musrifah. "Analisis Kritis Permasalahan Pendidikan Islam Indonesia di Era Global." Journal of Islamic Studies and Humanities 3, no. 1 (February 12, 2019): 67. http://dx.doi.org/10.21580/jish.31.2341.
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<p>The purpose of this study is to find out the problems of national education in Indonesia in a global context. This research method uses library research. The results showed that national education experienced problems including the first, the Philosophical Mistakes that interpreted the quality of education with the Achievement Index, second, Weakening the Empowerment of Educators (Teachers), Third Education Management was centralized, structuralistic, and bureaucratic, fourth, the learning system is paternalistic, harismatic, militaristic, monologue. Improvement efforts can be taken through three steps, namely <em>First,</em> build awareness at all social levels. <em>Second,</em> strengthening the epistemology of education on humanize humans. Third, strengthening the management of social awareness-based education.</p><p><strong>Keywords: </strong>National education problems in Indonesia, national education in the global era, Nassional Education Solutions in the Global Era.</p><p><strong> </strong></p><p><strong>Abstrak</strong></p><p>Tujuan dari penelitian ini adalah untuk mengetahui permasalahan pendidikan Nasional di Indonesia dalam konteks global. Metode penelitian ini menggunakan library research. Hasil penelitian menunjukkan bahwa pendidikan nasional mengalami permasalahan diantaranya <em>pertama,</em> kekeliruan filosofis yang mengartikan mutu pendidikan dengan Indeks Prestasi, <em>kedua</em>, lemahnya pemberdayaan tenaga pendidik (pengajar), <em>ketiga</em> manajemen pendidikan bersifat sentralistik, strukturalistik, birokratik, <em>keempat,</em> sistem pembelajaran bersifat paternalistik, harismatik, militeristik, monolog. Upaya perbaikan yang bisa ditempuh melalui tiga langkah yaitu <em>pertama,</em> membangun kesadaran pada semua lapisan masyarakat. <em>kedua,</em> penguatan epistemologi pendidikan untuk memanusiakan manusia, <em>ketiga</em>, penguatan manajemen pendidikan berbasis kesadaran sosial.</p><strong>Kata Kunci:</strong> Masalah pendidikan Nasional di Indonesia, pendidikan Nasional di era global, Solusi Pendidikan Nassional di Era Global.
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Iswanto, Juli. "PERTUMBUHAN INSTITUSI SOSIAL POLITIK SAMUDERA PASAI, MALAKA, BANTEN DAN MATARAM." Jurnal Bilqolam Pendidikan Islam 2, no. 1 (July 15, 2021): 38–49. http://dx.doi.org/10.51672/jbpi.v2i1.46.
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The journey and progress of Islam in Indonesia has finally brought about changes in social fields that are different in social construction and encourage political points of view. This development can be seen from the problems of language, teaching, and socio-government. The language change was distinguished by a change in names which were mostly taken from Arabic, such as Abdul, Syah and Malik. Moreover, the pesantren contains about sharia, tashawuf, and development organizations. The presence of Islam in Southeast Asia at that time may not have an impact on the world today. After an episode of workers' resistance in the South China region against the Chief of Hey Tsung (878-889 AD) which killed many Muslims, they began to seek asylum in Kedah (around that time Kedah was remembered as Sriwijaya territory). This paper is of a qualitative type, with a library research approach. The entry of Islam to Indonesia changed the social and political conditions based on Islam as brought by the preachers. Second, the presence of the Islamic kingdom in Indonesia had a great influence on the development and spread of Islam in Indonesia. Third Some of the Islamic kingdoms that contributed to the spread of Islam in Indonesia were the Samudera Pasai Kingdom, the Banten Kingdom, the Malacca Kingdom, and the Mataram Kingdom.
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Hanim, Fitriah, and Sariyatun Sariyatun. "PENGINTEGRASIAN MATERI ISLAM DI INDONESIA DENGAN HASIL KEBUDAYAAN ISLAM (GREBEG SURO DI JIPANG, CEPU, BLORA, JAWA TENGAH)." Jurnal Pendidikan Sejarah Indonesia 3, no. 2 (December 14, 2020): 126. http://dx.doi.org/10.17977/um0330v3i2p126-136.
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Social Science lessons that have been in the school curriculum only exemplify and discuss material globally or nationally. And students pay less attention and are less interested because the scope is not in their environment. From these problems, in the social studies curriculum it is necessary to add local historical material related to the local culture. Which in this case is the national material on Islamic material in Indonesia and its cultural results, the example of that culture can be exemplified is Grebeg Suro Jipang. It is expected that from studying this material, students know the benefits of learning to preserve and can benefit from learning, at least from the meaning of the grebeg, the attitude that can be learned is social attitudes such as mutual cooperation, cooperation, and sharing with others. Nor do spiritual attitudes like gratitude.
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Qoiriyah, Anisa Mufidhatul, and Binti Maunah. "Pendekatan Dan Kajian Sosiologi Pendidikan Islam, Hubungan Pendidikan Islam Dengan Keluarga, Sekolah Dan Masyarakat, Serta Potret Birokrasi Pendidikan Di Indonesia." Al-Riwayah : Jurnal Kependidikan 14, no. 2 (October 14, 2022): 299–313. http://dx.doi.org/10.47945/al-riwayah.v14i2.669.
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The purpose of this study is to find out the description of the various approaches in the sociology of Islamic education, the study of the sociology of education, how the relationship between Islamic education and family, school, and society, and a portrait of the education bureaucracy in Indonesia. The method in this research is to use the library method. The result of this research is that the sociological approach is divided into 3 types, namely the individual approach, the social approach, and the interaction approach. The study of the sociology of education includes problems in social relations in education. The relationship of Islamic education with family, school, and community is a complementary relationship in educating, managing, and supporting Islamic education. The portrait of the bureaucracy in Indonesia is still blurry with the problems of quality and public services, this requires the government to carry out reforms for a better future of the education bureaucracy.
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Muhammad Nur Hadi, Syaifullah, and Wiwin Fachrudin Yusuf. "INOVASI PENDIDIKAN AGAMA ISLAM." Jurnal Mu’allim 4, no. 1 (February 20, 2022): 53–66. http://dx.doi.org/10.35891/muallim.v4i1.2948.
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This research is motivated by the current condition of Islamic religious education in Indonesia, which is still experiencing problems in various aspects and efforts to improve it have not been carried out in a basic way, seeming improvised. The government's attention to Islamic education is very small, on the other hand the government expects the people to have a socialist and religious spirit. It can be said that Islamic education in Indonesia occupies a "second class" in a Muslim-majority society. Social change is essentially a part of cultural change. Aspects of culture are art, science, knowledge, technology, philosophy. Ibn Khaldun said in his muqodimah there is no human society that does not change, meaning that the work of stopping the course of change is an impossible job. In social change, an in-depth philosophical study is needed to produce values that can bring more benefits to society, to realize the values contained in philosophy can be pursued in various ways, one of which is through education. With education, humans can communicate their culture and intellectual heritage to future generations, and provide inspiration and life goals.
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Hasbiyallah, Hasbiyallah, Moch Sulhan, Heri Khoiruddin, and Undang Burhanudin. "MEMOTRET WAJAH ISLAM MELALUI PERGURUAN TINGGI KEAGAMAAN ISLAM NEGERI DI INDONESIA." Khazanah: Jurnal Studi Islam dan Humaniora 17, no. 2 (December 27, 2019): 227. http://dx.doi.org/10.18592/khazanah.v17i2.3216.
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This article aims to analyze living social phenomena, important study material that becomes an academic attraction, especially when religion is faced with social change and actual problems that must be answered by Islam. PTKIN as a study institution of Islamic education today has received a response from the wider community and has become an interesting social phenomenon to study. The fundamental problem that is the focus of this study relates to the dynamics of the face of Islamic State Islamic Higher Education (PTKIN) in the context of change to the State Islamic University, especially with the inclusion of lecturers from various educational backgrounds, disciplines and diversity of organizations that become new forces at the State Islamic University (UIN). The focus of this study is interesting to study related to the religious views of UIN lecturers which are limited to lecturers who teach religious material in the study area outside the religious groups at three State Islamic Universities (UIN), namely UIN Ar-Raniry Aceh, UIN Sunan Kalijaga Yogyakarta, and UIN Sunan Gunung Djati Bandung. This research is a field research using qualitative methods. To obtain data is done by observation, interviews and documentation. The findings can be concluded that each State Islamic University (UIN) has its own focus and specificity to appear and contribute to developing Islam Rahmatan Lil amin alamin by striving to formalize Islam and revive the Shari'a. Islamic portraits and religious views of the lecturers strongly agree that PTKIN supports the development of Islam which is rahmatan lil alamin and unites the differences of religion and ethnicity. Artikel ini bertujuan untuk menganalisis fenomena sosial yang hidup, bahan studi penting yang menjadi daya tarik akademik, khususnya ketika agama berhadapan dengan perubahan sosial dan masalah aktual yang harus dijawab oleh Islam. PTKIN sebagai lembaga studi pendidikan Islam dewasa ini telah mendapat respon masyarakat luas dan menjadi fenomena sosial yang menarik untuk diteliti. Masalah mendasar yang menjadi fokus penelitian ini terkait bagaimana dinamika wajah keislaman Perguruan Tinggi Keagamaan Islam Negeri (PTKIN) dalam konteks perubahan ke Universitas Islam Negeri terutama dengan masuknya tenaga dosen dari beragam latar belakang pendidikan, disiplin dan keragaman organisasi yang menjadi kekuatan baru di Universitas Islam Negeri (UIN). Fokus penelitian ini menarik untuk diteliti terkait pandangan keagamaan dosen UIN yang dibatasi pada para dosen yang mengajar materi keagamaan pada area studi di luar rumpun agama yang terdapat pada tiga Universitas Islam Negeri (UIN), yaitu UIN Ar-Raniry Aceh, UIN Sunan Kalijaga Yogyakarta, dan UIN Sunan Gunung Djati Bandung. Penelitian ini merupakan penelitian lapangan dengan menggunakan metode kualitatif. Untuk memperoleh data dilakukan dengan observasi, wawancara dan dokumentasi. Hasil temuan dapat disimpulkan bahwa masing- masing Universitas Islam Negeri (UIN) memiliki fokus dan kekhususan tersendiri untuk tampil dan berkontribusi mengembangkan Islam Rahmatan Lil ‘alamin dengan berupaya untuk menformalkan Islam dan menghidupkan syariat. Potret Islam dan pandangan keagamaan dosen sangat setuju bahwa PTKIN menunjang pengembangan Islam yang rahmatan lil alamin dan menyatukan perbedaan agama dan suku bangsa.
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Moh. Afiful Khair, Moh Afiful Khair. "RESTORASI PERAN PENDIDIKAN ISLAM DALAM TATANAN KEHIUPAN SOSIAL." Al-Ulum : Jurnal Penelitian dan Pemikiran Ke Islaman 5, no. 1 (February 13, 2018): 1–11. http://dx.doi.org/10.31102/alulum.5.1.2018.1-11.
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This paper describes some of Muslim’s social problems in Indonesia,as like, social conflicts have been caused by different backgrounds, proverty, and life dis-orientation. It also concerns about the real conditionthat Islamic education which has not been given the contribution more toward the improvement of the condition. Finally, this paper suggests the importance of Islamic education to imply the human nature potential development to create well-conduct of human beings, exactly the human of individual both the spritual piety and social concern.
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Lutfiana, Lina. "KONSEPSI ZAKAT SEBAGAI PEMECAHAN PROBLEMATIKA SOSIAL." Jurnal Ekonomi Syariah, Akuntansi dan Perbankan (JESKaPe) 4, no. 2 (September 22, 2020): 257–74. http://dx.doi.org/10.52490/jeskape.v4i2.734.
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Abstract
This study aims to describe zakat concept is a solution to the social problems in Indonesia. Zakat can improving people's welfare. In this paper want to explain zakat concept to social problem solution in Indonesia. Indonesia is a country with a large Muslim population with a population of 209.12 million. This is zakat in Indonesia is very potential. By using a study of literature (literature research), the author analyzes zakat concept is solution to the social problems in Indonesia. The results of the study show that the existence of zakat is to be managed and maximized properly, in order to solve the social problems in Indonesia. In addition, zakat is also a means of welfare for the people. So, creating a prosperous society and the realization of equality within the Indonesian state.
Keywords: Zakat, Muslim, Social Problems, Poverty
Abstrak
Studi ini bertujuan untuk mendeskripsikan konsepi zakat sebagai pemecahan problematika sosial di Indonesia. Zakat dapat menjadi sarana dalam meningkatkan kesejahteraan umat. Seringkali timbul problematika sosial yang disebabkan karena kemiskinan. Untuk itu dalam paper ini akan dibahas konsepsi zakat dalam memecahkan problematika sosial. Indonesia merupakan negara dengan penduduk muslim yang besar dengan jumlah penduduk 209,12 juta jiwa. Dengan begitu, zakat di Indonesia sangat potensial keberadaannya. Dengan menggunakan studi literatur (literature research), penulis mendeskripsikan studi konsepsi zakat sebagai pemecahan problematika sosial di Indonesia. Hasil studi menunjukkan bahwa keberadaan zakat sudah saatnya untuk dikelola dan dimaksimalkan dengan baik, demi terpecahkannya permasalahan sosial yang terjadi di Indonesia. Selain itu, zakat juga menjadi sarana menyejahterakan umat. Sehingga terciptalah masyarakat yang sejahtera dan terwujudnya pemerataan di lingkungan negara Indonesia.
Kata Kunci: Zakat, Umat Islam, Masalah Sosial, Kemiskinan
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Wahyuni, Nurul, and Zainuddin Zainuddin. "Tinjauan Integratif Fiqh dan Sosial terhadap Fenomena Murtad di Indonesia." ISLAMIKA 5, no. 1 (January 1, 2023): 165–76. http://dx.doi.org/10.36088/islamika.v5i1.2476.
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This study examines the review of the integration of fiqh and social towards the phenomenon of apostasy in Indonesia. The problem is that the phenomenon of apostasy in Indonesia is increasing, while religious doctrine, especially Islam, does not tolerate such apostate behavior. From these problems, research questions arise: 1) How does society react to apostates? 2) What are the implications of apostasy in social life? This research is a field research using a qualitative approach. Data was collected through interviews with 20 informants, tracking online media and print media such as social media, Google, news on online sites, and Youtube to collect information relevant to apostates in a review of fiqh and social integration. The data collected was analyzed using descriptive analysis techniques which will be presented in order to answer the problems. Based on the results of the study it was found that in the problem of apostasy there is a significant integration of fiqh and social. This can be seen from the impact/implications arising from the act of apostasy in a fiqh and social review, namely being the cause of a person's apostasy through a study of fiqh and social facts, apostasy being the cause of rifts in the family, being a hindrance to child custody, and being the cause of a couple's divorce. husband and wife, as well as the reaction of an indigenous community that advises apostates to return to Islam is also taught in fiqh and social matters.
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Hosen, Nadirsyah. "Challenging Traditional Islamic Authority: The Impact of Social Media in Indonesia." Proceedings of International Conference on Da'wa and Communication 1, no. 1 (November 5, 2019): 84–100. http://dx.doi.org/10.15642/icondac.v1i1.280.
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Islamic teaching is, in fact, the product of a very slow and gradual process of interpretation of the Qur’an and the collection, verification and interpretation of the Hadith during the first three centuries of Islam (the seventh to the ninth centuries AD). This process took place amongst scholars and jurist who developed their own methodology for classification of sources, derivation of specific rules from general principles, and so forth. The traditionalist approach of learning Arabic, for instance, take years to complete and memorising the Arabic grammar takes a long time. Traditionalist Islamic institutions such as pesantren and madrasah produce Kiai, or Muslim clergy and scholars that inevitably create an elite group of scholars. They become the authority who determine the correct interpretation of the Holy books. However, in the era of the social media, such traditional authority has been challenged. Anyone could become a scholar of Islam and to criticise the Kiai harshly. My presentation will critically evaluate this new situation faced by the Indonesian Muslim scholars and to discuss the roots of the problems.
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Mahfud, Muhammad. "Membumikan Konsep Etika Islam Abdurrahman Wahid dalam Mengatasi Problematika Kelompok Minoritas di Indonesia." Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 6, no. 1 (August 14, 2018): 42–60. http://dx.doi.org/10.52431/tafaqquh.v6i1.129.
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Abdurrahman Wahid was one of the pioneers realization of Islamic ethical values, although it was believed to be counter-productive. He has transformative thinking in interpreting Islamic teachings especially promoting Islamic social ethics. There are three main driving factors dominating minorities; misunderstanding of Indonesia which is a democratic country, the essence of the values ??of Islamic teachings, and not yet understanding the importance of awareness of grounding Islamic ethics that is transformed into the social realm. Form of minority domination in Indonesia, among others; violence experienced by minority groups in Sampang who are Syi’ah who are considered to damage the majority of Islamic teachings, and others. There are three strategies to ground Islamic ethics in order to overcome the problems of minorities in Indonesia; transformation of Islamic ethical values ??in the social domain; the implementation of Islamic ethical values ??in overcoming the problems of minority groups, the value of love for peace, the value of upholding justice, the value of equality of human position in the eyes of law and the state, and the value of social care, and the orientation of the development of Islamic ethics must be directed towards the welfare of the people.
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ADNAN, ADNAN. "PEMIKIRAN PSIKOLOGI ISLAM DALAM IMPLIKASI PENDIDIKAN SOSIAL." Al-Din: Jurnal Dakwah dan Sosial Keagamaan 5, no. 1 (January 6, 2020): 62–83. http://dx.doi.org/10.35673/ajdsk.v5i1.572.
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Abstract Development of psychological thought in the contemporary Islamic world background by Islamization movement science and technology. This wave is sweeping across the region, including Indonesia Muslims. Particularly in Indonesia, recent decades among Indonesian Muslim psychologists appear on the psychology of Islamic discourse. The emergence of Islamic discourse psychology can be viewed from two sides. On the one hand, this is an indication of the influence of the waves and the spirit of Islamization of science and technology that have started to emerge since the 1980s. On the other hand, is a reflection of the consciousness of most Indonesian Muslim psychologists are beginning to understand the limitations of psychology in explaining the reality of human existence in the plenary. Enthusiasm for the emergence of Islamic Psychology encourages the implementation of various symposia, seminars, and publishing a book on the psychology of Islam. But this movement is still periferial, although it should be recognized that these discourses have led to fundamental problems, or in other words, some psychologists Muslim Indonesia began in earnest to realize the limitations of psychological theories that have been established in expressing real human existence. Thus the need to conduct a study of alternatives in discussing human. To realize this, of course not impossible though not without obstacles. Some of the main inhibiting factor is the attitude of Muslim psychologists are not uniform, namely: apathy, fanatical, secularists, and idealistic antagonist. Other inhibiting factors are partially psychologist Muslim fascination with theories that have been established and developed that does not come from Islam. Keywords: Psychological of Islamic, social-education
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Mth, Asmuni, Muntoha Muntoha, and Ahmad Arif Syarif. "DINAMIKA HUKUM ISLAM DI INDONESIA (STUDI ATAS FATWA WAHDAH ISLAMIYAH)." AL-IHKAM: Jurnal Hukum & Pranata Sosial 10, no. 1 (July 5, 2015): 128–44. http://dx.doi.org/10.19105/al-lhkam.v10i1.592.
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Study of the products of Islamic law in Indonesia is often partial and focused on mainstream mass organizations. In fact, the existence of small and local organization that influence the dynamics of Islamic law in Indonesia, such as Wahdah Islamiyah. In response to the problems of the people, especially in South Sulawesi, this organization has been often condemned heretic wing, spreaders heresy and other negative charges. In fact, the style and the formulation of laws formulated emphasizes maqashid al-shari'ah, thus seem more flexible, visible, and dynamic. This negative accusations, is more likely due to political pressure, of the substance of the factors defined legal fatwa. Seeing the dynamic thinking of Islamic laws of community organi zation of Wahdah Islamiyah in its way to formulate some Fatwa by interacting with social, economic, political, cultural, localized, national and global reality is to enforce human beings’ welfare without ignoring nash. The interaction with social reality forms a way of thinking of Wahdah Islamiyah which leads to moderation and inclusive characteristics.
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Khasanah, Umrotul. "Analisis Model Pengelolaan Dana Zakat di Indonesia (Kajian Kualitatif Eksistensi Badan Amil Zakat dan Lembaga Amil Zakat)." ULUL ALBAB Jurnal Studi Islam 6, no. 1 (December 26, 2018): 197–224. http://dx.doi.org/10.18860/ua.v6i1.6179.
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Theoretically, poverty is a phenomenon brought about by practices of economic policy that deviates the principle of equilibrium. Islam regards the economic discipline (the use of productive resources by taking into accounts of cost efficiency and most advantages of social utilily) as part of equilibrium in social responsibility. Economic function as part of social responsibility is urgently demanded by Islam in order to achieve a harmonious equilibrium in the relationship between the haves and the haves- not. In Islam, many social responsibility mechanisms can be performed among others through zakah, infak, sedekah, wakaf, jizyah, kharaj, rikaz, ghanimah, and so forth. This thesis pays attention to the problems of zakah fund management. In this research, it was found that there are four kinds of zakah fund raisers, namely the bureaucratic model, the business model, the non-government organization model (NGO/ormas) dan the traditional model zakah fund raising agents or institutions.
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Pratiwi, Winda Ika. "Dialog Antar Agama-Konflik: Jalan Damai Konflik Islam-Kristen di Aceh Singkil Tahun 2015." Panangkaran: Jurnal Penelitian Agama dan Masyarakat 4, no. 1 (January 25, 2021): 27–47. http://dx.doi.org/10.14421/panangkaran.2020.0401-02.
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The problem of inter-religious harmony is a necessity in the context of religious diversity in Indonesian society. In accordance to this, the paper tries to find out the efforts to resolve religious conflicts in Aceh Singkil. This paper highlights two main problems, namely; First, how is the relationship between Islam and Christianity in Aceh Singkil? Second, how to build a harmonious relationship between Islam and Christianity between the two. The method used in this research is Library Research, by collecting data through relevant books. magazines, leaflets dealing with research problems and objectives. The results find that the dynamics of inter-religious relations in Aceh Singkil is undergoing a social shift between Muslim and Christian communities. It can be concluded that according to Adian Husaini, in order to build harmonious relations between Islam and Christianity in Indonesia, Muslims and Christians must still hold fast to their beliefs and must be obedient with their teachings, without having to inflame the truth claim by assuming all religions are the same or something.[Persoalan kerukunan antar umat beragama merupakan suatu keniscayaan dalam konteks keberagaman agama dalam masyarakat Indonesia. Berkaitan dengan upaya menjaga kerukunan antar umat beragama, Tulisan ini merupakan hasil penelitian upaya resolusi konflik keagamaan di Aceh Singkil, tulisan ini menyorot dua masalah utama, yaitu; Pertama, bagaimana hubungan Islam dan Kristen di Aceh Singkil? Kedua, bagaimana cara membangun hubungan harmonis Islam dan Kristen antar keduanya. Metode pengumpulan data yang digunakan dalam penelitian ini adalah Library Research, yaitu cara pengumpulan data melalui buku-buku yang releven. majalah, liflet yang berkenaan dengan masalah dan tujuan penelitian. Dari hasil penelusuran atas masalah ini, dinamika hubungan antarumat beragama di Aceh Singkil mengalami pergeseran social antar masyarakat Muslim dan Kristen. dapat disimpulkan bahwa menurut Adian Husaini untuk membangun hubungan harmonis Islam dan Kristen di Indonesia, kaum muslimin dan Kristen tetap harus berpegang teguh pada keyakinannya dan harus jujur terhadap ajarannya. Tanpa harus mengobarkan klaim kebenaran tersebut dengan menganggap semua agama sama atau semacamnya.]
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Iskandar, Azwar, Bayu Taufiq Possumah, Khaerul Aqbar, and Akhmad Hanafi Dain Yunta. "Islamic Philanthropy and Poverty Reduction in Indonesia: The Role of Integrated Islamic Social and Commercial Finance Institutions." AL-IHKAM: Jurnal Hukum & Pranata Sosial 16, no. 2 (December 31, 2021): 274–301. http://dx.doi.org/10.19105/al-lhkam.v16i2.5026.
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The recent studies about the role of Islamic philanthropy in addressing socio-economic problems have been growing and confirming its significant role in overcoming the problem. This is in line with the existence of regulations that support the effectiveness of its role in poverty reduction in Indonesia, such as Law No. 23 of 2011 on Zakat Management and Law No. 41 of 2004 on Waqf. This study has two objectives. First, to analyze the impact of Islamic philanthropy on poverty reduction as the socio-economic problems in Indonesia in the short and long run. Second, to analyze the effectiveness of integrated Islamic commercial and social-economic or finance to address the poverty compared to unintegrated one. This study used Auto-Regressive Distributed Lag (ARDL) approach to analyze annual data for the period of 2002-2019 while investigating the long and short-run relationships among variables. It found that Islamic philanthropy reduces poverty both in the short and long run, particularly in the integration of Islamic social and commercial finance in a single model. The government should therefore include Islamic philanthropy or other Islamic social finances as a fundamental strategy for building financial stability and sustainable development. (Menjamurnya studi-studi terbaru terkait peran filantropi Islam dalam mengatasi masalah sosial-ekonomi telah mengkonfirmasi peran pentingnya dalam mengatasi masalah ini. Hal ini sejalan dengan adanya regulasi yang mendukung efektivitas perannya dalam pengentasan kemiskinan di Indonesia, seperti Undang-Undang Nomor 23 Tahun 2011 tentang Pengelolaan Zakat dan Undang-Undang Nomor 41 Tahun 2004 tentang Wakaf. Penelitian ini memiliki dua tujuan. Pertama, untuk menganalisis dampak filantropi Islam terhadap penurunan tingkat kemiskinan sebagai sebuah permasalahan sosial-ekonomi di Indonesia, baik dalam jangka pendek maupun jangka panjang. Kedua, untuk menganalisis efektifitas integrasi atau antara filantropi dan komersial dalam kerangka ekonomi Islam dalam mengatasi permasalahan kemiskinan. Penelitian ini menggunakan pendekatan Auto-Regressive Distributed Lag (ARDL) untuk menginvestigasi hubungan jangka pendek dan jangka panjang antara filantropi Islam dan tingkat kemiskinan selama periode tahun 2002-2019. Penelitian ini menemukan bahwa filantropi Islam dapat menurunkan tingkat kemiskinan baik dalam jangka pendek maupun jangka panjang. Penelitian ini juga menemukan bahwa ketika filantropi dan komersial dalam kerangka ekonomi Islam diintegrasikan, tingkat kemiskinan dapat diturunkan baik dalam jangka pendek maupun jangka panjang. Pemerintah seyogiyanya menempatkan filantropi Islam sebagai kebijakan dan strategi fundamental dalam rangka mewujudkan stabilitas keuangan dan pembangunan berkelanjutan.)
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Hakim, Luqman Al, and Said Hafif Anshori. "Konektivitasi Hate Speech, Hoaks, Media Mainstream dan Pengaruhnya Bagi Sosial Islam Indonesia." Jurnal Dakwah dan Komunikasi 6, no. 2 (December 1, 2021): 149. http://dx.doi.org/10.29240/jdk.v6i2.3675.
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This article aims to explain the connections between hate speech, hoaxes, mainstream media with impact on Indonesian Social Islam. the article will explain the role media in developing in the social field, and technology until giving new perusal, in problems in related actual issues until becoming rich perspective and understand information. The mapping in this paper is described from the 2014 Presidential Election to the issues that have been circulating recently, including the development of the dynamics of Indonesian Islam. The solutions presented in this paper are; the role of parents in controlling their children and early social media education. This must be done because the current generation is a generation that is aware of technology, thus it is appropriate to educate based on the needs of the times. There are results found that there are deficiencies in understanding and applying social media so that it often creates anxiety that starts from the virtual world and then is brought to the real world or vice versa from the real world to the virtual world.
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Ismunandar, Ismunandar. "PENGEMBANGAN PENDIDIKAN ISLAM BERKEMAJUAN PERSPEKTIF MUHAMMADIYAH." EDUSOSHUM: Journal of Islamic Education and Social Humanities 1, no. 1 (July 2, 2021): 55–66. http://dx.doi.org/10.52366/edusoshum.v1i1.12.
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This paper discuses the development of advanced Islamic education in the perspective of Muhammadiyah. The concept of advanced Islam is an opportunity for the challenges of the times to strengthen the strength of Islamic education itself. Muhammadiyah is one of the Islamic socio-religious organizations in Indonesia that has the spirit of Islamic reform, including part of the modernist Islamic organization in Indonesia. Muhammadiyah brings progressing Islam which carries the mission of building an advanced society in various aspects of life, both in social, social, economic, educational, cultural and political life. Therefore, Muhammadiyah continues to make serious efforts and endeavors tirelessly to create a true Islamic society. This study aims to identify and develop the current advanced Islamic education patterns. This type of research is using the library research method (library research) with data sources in the form of scientific articles, books, policy documents and circulars, journals, and other sources that are library in nature. The data collected was then analyzed in depth with content analysis techniques (Content Analysis) and presented descriptively. The results of the study indicate that advanced Islamic education is needed to be applied in Indonesia. Because the challenges of globalization require expertise on all fronts in responding to the problems of life today. Advancing Islamic education in the perspective of Muhammadiyah is Islamic education that integrates science with Islam. Education that integrates religion in the life of a holistic blend formed between faith and modernity.
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Sumarlam, Dwi Purnanto, and Dany Ardhian. "Capturing Social Issues Through Signs: Linguistic Landscape in Great Malang Schools, Indonesia." International Journal of Sustainable Development and Planning 16, no. 3 (June 22, 2021): 591–601. http://dx.doi.org/10.18280/ijsdp.160320.
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This study aims to analyze the signs associated with social issues in school spaces by using the Linguistic Landscape approach. Data were obtained from 10 public and private schools in Great Malang, Indonesia through photography. The study reports several findings, namely (1) Indonesian schools are monolingual, bilingual, and multilingual with the dominant use of Bahasa, English, Arabic and Javanese, (2) phrases and clauses dominate the appearance of data in linguistic aspects, compared to words. Therefore, they are very effective in mediating messages conveyed in signs, (3) it comprises of eight themes, namely environment, juvenile delinquency, health, discipline, motivation, attitude and behavior, religion, and nationalism, (4) there are 9 out of 18 values of character education, namely hard work, creative, discipline, national spirit, religious, honest, environmental care, reading hobby, and love for peace. In conclusion, Bahasa Indonesia is associated with the symbol of nationalism and language policy, where English, Arabic and Javanese symbolize modernization, Islam, and the local culture, respectively. Furthermore, the themes and values of character education that emerge represent the conditions of the problems faced by students. This finding suggest education through signs, evoke perceptions and attitudes which is used to strengthen character education in schools to solve social problems.
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Andi Ariani Hidayat and Qadriani Arifuddin. "Implementasi Hukum Islam dalam Masyarakat Indonesia (Pendekatan Sosiologi Hukum)." BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 1, no. 4 (December 25, 2020): 725–39. http://dx.doi.org/10.36701/bustanul.v1i4.285.
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This study aims to determine how the application of Islamic law in Indonesia in the sociological review of law both before and after independence. This research is a type of library research using a philosophical and sociological approach. The results of this research show that: The development of Islamic law in Indonesia has started since before independence and after independence, namely the old order and Entering the new order era under President Soeharto the issuance of Law number 2 of 1989 concerning the national education system which strengthens religious lessons into compulsory lessons from elementary to college. Law No.7 of 1989 regarding religious courts, compilation of Islamic law, Pancasila Muslim charity foundation, construction of Hajj dormitories, special program madrasah aliyah, postgraduate programs at IAIN, Arabic broadcast on TVRI, the formation of religious organizations such as MUI, ICMI, IPHI etc. There are two problems that have a major impact on the application of Islamic law in Indonesia. First: because of the entry of Western law and because it intersects with customary law. Second: Due to political influence and community culture. In a sociological view, Islamic law is difficult to implement perfectly, because Islamic law is both in the area of religion and in the territory of the state. This social problem causes a tug of war between religious principles and state principles. The solution to this tug of war is that in the public domain it is the responsibility of the state, while the individual area is given to religion. Judging from the sociological aspect, the material products of Islamic law in Indonesia must be able to accommodate the problems in dispute and how they are resolved in simple society and modern society. This research is expected to be an additional reference in knowing the application of Islamic law in Indonesia in the sociological review of law both before and after independence.
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Mujiburrahman, Mujiburrahman. "DIMENSI AGAMA DALAM PEMBANGUNAN NEGARA (KAJIAN TRANSFORMASI PENDIDIKAN ISLAM DI INDONESIA)." Jurnal Ilmiah Didaktika 18, no. 2 (July 16, 2018): 189. http://dx.doi.org/10.22373/jid.v18i2.3242.
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Observing the current condition of the Indonesian nation has led to a phenomenon that the country is being hit by the crisis in various aspects of life. Various forms of violation and offense grow and develop in daily life of the community, such as: corruption, collusion, nepotism, and drug (narcotics) and alcohol abuse, theft, robbery and prostitution. In this country, it also begins to emerge the tenet and behavior of radicalism that disturb the community and government. On the other side, nowadays is also faced with the clash and confusion of thought of ‘the contradiction between religion and the State’ embedded to the young generation (millennial generation). The various social problems described above occur due to the low quality of faith and caused the decline of morality and moral degradation of this nation. It needs a fundamental and accurate solution in facing those problems. Improving and rearranging the paradigm, system and orientation of Islamic education according to its framework can be the alternative solution to solve the problems. Islamic education should be a core in the national education curriculum, so that Islamic education will have a complete transformation in people life of this state. A comprehensive and systematic transformation of Islamic education can be done through the following stages: 1) Religious education should be the core in the national education curriculum, and the substance of religious teachings should not be disputed in nation’s life. 2) Religious education in schools and colleges/universities must be taught by qualified and professional teachers and lecturers, and 3) Implementation of religious education materials should fit the needs and age of learners.
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Yusuf, Yusuf. "DINAMIKA BATASAN USIA PERKAWINAN DI INDONESIA: Kajian Psikologi Dan Hukum Islam." JIL: Journal of Islamic Law 1, no. 2 (August 2, 2020): 200–217. http://dx.doi.org/10.24260/jil.v1i2.59.
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Article 7 of Law No. 1 of 1974 established that the minimum age of marriage for men is 19 years old and women 16 years old. The regulation was amended through Law No. 16 of 2019 which sets the minimum threshold for marriage for men and women to be married is a minimum age of 19 years. Changes to the minimum marital boundaries are of course intended that the age of marriage becomes an inward part with the goal of marriage, animating the basis of marriage and it is hoped that in the future it will be able to minimize conflicts in the household. Unfortunately, the marriage age limit still causes dynamics. By using library research, there are three results of this study. First, Islamic law does not specify a minimum age for a bride and groom who will carry out the marriage. The foqoha’ differ in opinion in determining the age of maturity of a person in carrying out marriage but has the same goal, namely to establish goals rather than Islamic law. Second, psychologists think that the age of adulthood (adolescent) is right in carrying out marriage, that is someone who is 21 years old and so on. Third, the consequences of premature marriages will arise legal problems, biological problems, psychological problems, social problems, and problems of deviant sexual behavior.
Pasal 7 Undang-Undang No. 1 tahun 1974 menetapkan bahwa usia minimal pernikahan bagi pria adalah umur 19 tahun dan wanita umur 16 tahun. Aturan tersebut dirubah melalui Undang-Undang No. 16 tahun 2019 yang menetapkan batas minimal menikah bagi laki-laki dan perempuan yang akan menikah adalah minimal di usia 19 tahun. Perubahan batasan minimal perkawinan ini tentu dimaksudkan bahwa usia perkawinan menjadi bagian yang inhern dengan tujuan perkawinan, menjiwai dasar perkawinan dan diharapkan kedepanya nanti dapat meminimalisir konflik dalam rumah tangga. Sayangnya, batasan usia perkawinan tersebut masih menimbulkan dinamika. Dengan menggunakan penelitian pustaka, ada tiga hasil penelitian ini. Pertama, hukum Islam tidak menetapkan minimal usia bagi calon mempelai yang akan melaksanakan perkawinan. Para foqoha’ berbeda pendapat dalam menentukan usia kedewasaan seseorang dalam melaksanakan sebuah perkawinan, tetapi memiliki tujuan sama, yaitu menegakan tujuan dari pada Hukum Islam. Kedua, para ahli psikologi berpendapat bahwa usia dewasa (edolesen) tepat dalam melaksanakan perkawinan, yaitu seseorang yang berumur 21 tahun dan seterusnya. Ketiga, akibat daripada perkawinan yang prematur akan timbul masalah hukum, masalah biologis, masalah psikologis, masalah sosial, dan masalah prilaku seksual menyimpang.
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Suadi, Amran. "THE ROLE OF RELIGIOUS COURT IN ISLAMIC LAW REFORM IN INDONESIA." Asy-Syari'ah 21, no. 2 (February 17, 2020): 125–34. http://dx.doi.org/10.15575/as.v21i2.5821.
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Abstract: Law, including Islamic law, will evolve with the changes of time, place, situation and tradition. New social problems grow gradually and pose challenges to Islamic law. Reconstruction and reform are inevitable for Islamic law to respond to the current issues. The Islamic law reforms in Indonesia performed through legal enactment, legal opinion (fatwa), and the Religious Courts decisions. New formula for Islamic law in addressing contemporary issues can be built through three processes: conservation, innovation process, and creation. The Supreme Court of the Republic of Indonesia fully supports the development of Islamic law in Indonesia. The reform of Islamic law by the Supreme Court has been carried out through several instruments, such as the issuance of Perma and SEMA, agreement among justices within the Chamber of the Religious Courts, and creation of jurisprudence.Abstrak: Hukum, termasuk hukum Islam, akan berubah seiring dengan perubahan waktu, tempat, situasi dan tradisi. Masalah sosial baru yang tumbuh secara bertahap tumbuh dan menimbulkan tantangan bagi hukum Islam. Rekonstruksi dan reformasi tidak dapat dihindarkan agar hukum Islam merespons masalah saat ini. Ada tiga tipologi reformasi hukum Islam di Indonesia yang dilakukan melalui pengesahan hukum, pendapat hukum (fatwa), dan keputusan pengadilan dari keputusan Pengadilan Agama. Formula baru untuk hukum Islam dalam menangani masalah kontemporer dapat dibangun berdasarkan tiga proses: proses konservasi, proses inovasi, dan proses penciptaan. Mahkamah Agung Republik Indonesia sepenuhnya mendukung pengembangan hukum Islam di Indonesia. Reformasi hukum Islam oleh Mahkamah Agung telah dilakukan melalui beberapa instrumen, seperti penerbitan Perma dan SEMA, kesepakatan di antara para hakim di Kamar Pengadilan Agama, dan penciptaan yurisprudensi yang diambil dari kasasi.
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Syahrul, Syahrul, and Evie Syalviana. "Unification of Marriage Law and Its Problems." TASAMUH: Jurnal Studi Islam 12, no. 2 (September 14, 2020): 421–32. http://dx.doi.org/10.47945/tasamuh.v12i2.255.
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Abstrak
Law is a normative rule that govern human behaviors. The development of law as rule is not stagnant in one situation. But, its grew out from the awareness of society that requires the existence of law. Therefore, law always adopts the values that grow in society like; customary law, traditions and religions law. The consequences of laws as social and cultural products, even products of political ideology, making law is always contextual with the reality of society. This article try to understand the unification of marriage law in Indonesia and the problems that arise in the unification process. Unification is process of unify the laws in sociey or unify the national law in society. The article finds that there are many problems arising from the unification of marriage law in Indonesia, especially those related to interfaith marriages. So, it is not surprising that there are so many products of the marriage law probide the interfaith marriage in Indonesia, especially if interfaith marriage involves woman and man Muslims.
Keyword: Interfaith Marriage, National Law, Islamic Law
Abstrak
Hukum adalah aturan-aturan normatif yang mengatur pola perilaku manusia. Hukum tidak tumbuh di ruang yang vakum, melainkan tumbuh dari kesadaran masyarakat yang membutuhkan adanya suatu aturan bersama. Karena itu, hukum selalu mengadopsi nilai-nilai yang tumbuh dan berkembang dimasyarakat; nilai-nilai adat, tradisi dan agama. Konsekuensi hukum sebagai produk sosial dan kultural, bahkan juga produk politik yang bernuansa ideologi, menjadikan hukum selalu bersifat kontekstual. Tulisan ini berusaha untuk mengungkap tentang unifikasi hukum perkawinan di Indonesia dan problematika yang muncul pada proses unifikasi tersebut. Unifikasi merupakan penyatuan hukum yang berlaku secara nasional atau penyatuan pemberlakuan hukum secara nasional. Penulis menemukan adanya banyak persoalan yang muncul dari unifikasi hukum perkawinan di Indonesia, khususnya yang terkait dengan perkawinan beda agama. Maka, tidak heran jika begitu banyak produk undang-undang perkawinan yang menjadi penghalang terjadinya nikah beda agama di Indonesia, khususnya jika melibatkan orang Islam.
Kata Kunci: Pernikahan Beda Agama, Hukum Nasional, Hukum Islam
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Aziz, Muhammad. "Hakim Perempuan Dalam Perspektif Hukum Islam Dan Hukum Positif Indonesia." AKADEMIKA 11, no. 1 (June 30, 2017): 21–32. http://dx.doi.org/10.30736/akademika.v11i1.42.
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The judicial institution in a country is very strategic and decisive one for being used to resolve all public disputes and punish those who violate the law in accordance with the emering rules. This judicial institution is needed in an effort to answer and solve all social problems along with the development and the dynamics in the community. A judge is an authority aimed at resolving the various conflicts and creating justice for the community, and judges are leading actors in solving the problems. Therefore judges in acting and taking decisions must be based on so-called ijtihad. The phenomenon of women's involvement as judges in administering judicial power in the Religious Courts has undergone several phases of change. This condition is strongly influenced by the striking discrepancy of fiqh viewpoints about the religious (syar'i) legality in looking at women in the public sphere, especially in the judiciary. One of the reasons of Muslim scholars in questioning the female judges is due to their duties and responsibilities. On this stand, the Muslim scholars, thingkers and mujtahid have their own points of view that are different from one another. This refusal does not mean ignoring the judicial institution, but rather they consider it fardhu kifayah. Therefore, what is to be revealed in this study is the Islamic law and Indonesian positive law perspectives about female judges. This study concludes that the study of female judges in the perspectives of Islamic law is polarized on several permitting and prohibiting poles and the ones permitting women to serve as judges are only in their involvement in civil cases not in criminal ones. While based on the perspective of Indonesian positive law the female judges are a must in the legal treasures in Indonesia
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Hanafi, Yusuf. "Perkawinan Anak di Bawah Umur dalam Perspektif Hukum Islam." Ulumuna 12, no. 2 (December 31, 2008): 249–74. http://dx.doi.org/10.20414/ujis.v12i2.381.
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Under age marriage is not a new case in Indonesia. This practice has been performed by many people either in villages or big cities for a long time. Its causes are diverse from economic factors, poor education, to superficial understanding of cultural and religious values. In addition to causing social, psychological and health problems, under age marriage brings about legal problems. For example, Syekh Puji and Ulfa’s marriage opens controversy areas between traditional, Islamic, national and international laws because each has different juridical perspectives. This fact causes at least two legal problems: first, harmony between one law and another; second, challenges for marital legislation in term of under age marriage. This writing is aimed to show the urgency of marital law review to answer legislative challenges toward Islamic law harmony with globalization era today.
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Shah, Abdullah Hakam, and Rizqi Maulida Amalia. "Rekonstruksi Dakwah Islam di Ranah Politik dan Kultural." SALAM: Jurnal Sosial dan Budaya Syar-i 8, no. 6 (November 26, 2021): 1723–34. http://dx.doi.org/10.15408/sjsbs.v8i6.23311.
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In Indonesia, da'wah in the political and cultural spheres is compared to siblings who have not spoken to one another in a long time, contradicting one another and even bringing one another down. Reconstruction of da'wah in Indonesia's political and cultural realms is an extremely interesting subject that has the potential to constantly evolve and present new breakthroughs. Legislation and public policy issues require these individuals to engage in the political process, whereas social-social issues typically require a cultural approach. The purpose of this study is to determine whether it is true that Islamic da'wah in the political and cultural realms cannot coexist, particularly in the Indonesian context, and whether it is possible to create synergy – even convergence – between political and cultural da'wah, as well as what compromises must be made with mainstream circles. Today, political and cultural da'wah circles exist in Indonesia. By utilizing a literature-based approach that incorporates both theory and expert opinion. Additionally, it is analyzed by providing interpretations that are transformed into objects that can be interpreted in terms of space and time. The article concludes that, in contemporary Indonesia, the synergy between political and cultural da'wah must be directed toward resolving the nation's problems, such as poverty and ignorance eradication, upholding justice, and establishing a clean government. These efforts should be couched in a framework of noble morality, elegant strategy, and an approach that is both friendly and sympathetic.Keywords: Reconstruction; Islamic Education; Politics, Culture AbstrakDakwah di ranah politik dan kultural di Indonesia digambarkan seolah-olah sebagai siblings yang sudah lama tidak saling menyapa, kontradiktif, bahkan saling menjatuhkan. Rekontruksi dakwah di ranah politik dan kultural di Indonesia merupakan topik yang sangat menarik dan memiliki potensi kuat untuk selalu berkembang serta menghadirkan terobosan baru. Persoalan perundang-undangan dan kebijakan-kebijakan publik mengharuskan umat ini untuk terlibat di arena politik, sementara persoalan sosial-kemasyarakatan cenderung menghajatkan pendekatan kultural. Penelitian ini hendak menjawab pertanyaan, benarkah dakwah Islam di ranah politik dan di ranah kultural tidak bisa dipertemukan, khususnya dalam konteks Indonesia dan mampukah menciptakan sinergi –bahkan konvergensi—antara dakwah politik dan dakwah kultural serta Apa saja kompromi-kompromi yang mesti ditempuh dari mainstream kalangan dakwah politik dan kalangan dakwah kultural yang ada di Indonesia sekarang. Dengan menggunakan pendekatan literatur yang mempertimbangkan teori serta pendapat para ahli. Selanjutnya dianalisis dengan cara memberikan interprestasi yang menjadi obyek untuk ditafsirkan dalam kontek ruang dan waktu. Artikel ini menemukan bahwa dalam konteks Indonesia kontemporer, sinergi antara dakwah politik dan dakwah kultural tersebut mesti diarahkan untuk menyelesaikan problematika bangsa seperti pengentasan kemiskinan dan kebodohan, penegakan keadilan, serta pembentukan pemerintahan yang bersih. Upaya-upaya ini hendaknya dikemas dalam bingkai moralitas yang luhur, strategi yang elegan, serta cara pendekatan yang ramah dan simpatik.Keywords: Rekonstruksi; Dakwah Islam; Politik, Kultural
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Humaidi, Zuhri, Agus Moh Najib, and Shofiyullah Muzammil. "The Polemic of Veil Restriction at UIN Sunan Kalijaga (Identity, Discourse Contest, and Struggle for Authority)." FIKRAH 10, no. 2 (December 24, 2022): 377. http://dx.doi.org/10.21043/fikrah.v10i2.16614.
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<em>The regulation of veil restriction at UIN Sunan Kalijaga, and its ensuing controversy, is a significant and meaningful event. The symbolic significance of the veil reflects identity problems, power dynamics, and disparities in religious, social, and political perspectives. This article analyses the ongoing power relations and practices underlying narrative discourse by collecting data in the mass media from February to April 2018. Using discourse analysis and Michel Foucault's Genealogy theory, the data was analyzed. The result shows; first, the case of the veil restriction at UIN Jogja is massive and phenomenal that it reflects the context of PTKI and even contemporary Indonesian Islam. Second, the cadres’ debate is replete with discourse contestation between opposing ideological factions, demonstrating the tight connection between knowledge and power. Third, it demonstrates the increasingly diversified form of contemporary Islam in Indonesia. Finally, this article helps to understand the dynamics of current Islamic thought, notably in PTKI, and the challenges of democracy in Indonesia.</em>
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Kurniawan, Akhmad Syarief. "TANTANGAN PENDIDIKAN ISLAM DAN BUDAYA LOKAL PADA ERA GLOBALISASI DI INDONESIA." Tarbawiyah Jurnal Ilmiah Pendidikan 1, no. 02 (December 5, 2017): 13. http://dx.doi.org/10.32332/tarbawiyah.v1i02.955.
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One of the major problems faced by Indonesia (and other nations) is related to the process (transformation) from an agrarian society to an industrial society and information, which is characterized by a variety of physical changes, social institutions as well as a shift in the value system. These changes are accompanied also a clash between traditional values inherent in the agrarian culture with cultural values and culture industry information. Education is essentially an attempt to pass a value, which will be a helper and guide mankind in life, and also to improve the fate of human civilization. Globalization delivered by modernization and globalization and rooted in Western culture has indeed been giving a lot of achievements for the nations in various fields of life. Education, agriculture, medicine, communications, entertainment and physical infrastructure greatly benefited by the presence of modernization and globalization.
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SUTANTO, HIMAWAN. "PROSES PEMBUMIAN KONSEP TAJDID MUHAMMADIYAH SEBAGAI GERAKAN ISLAM MODERNIS." Dialog 34, no. 1 (October 24, 2017): 80–91. http://dx.doi.org/10.47655/dialog.v34i1.151.
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The article explores the development of Muhammadiyah in historical perspective and focuses more on Tajdid as modern Islamic movement. Tajdid movement of Muhammadiyah is always aimed to solve the problems faced by ummah based on Al-Qur’an and Sunnah. While the circumstance of Ummah is always changed, the Tajdid should be conducted in line with the changes. Due to Tajdid, Muhammadiyah’s image as a puritanical and inflexible Islamic movement slowly began to erode. Nowadays, Tajdid continuous and is initiated by Muhammadiyah Young Intelectual Network (JIMM/Jaringan Islam Muda Muhammadiyah) to promote Islam Rahmatan Lil Alamin, to bridge the dispute of religious thoughts, to solve religious, social, cultural and economic problems such as poverty, human rights, democracy, religions harmony and the like. Finally, the article concludes the tajdid movement of Muhammadiyah has made Islam Indonesia as moderate Islam.
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Mugiarto, Mugiarto, Iim Wasliman, and Sri Handayani. "Implikasi Kebijakan Otonomi Daerah terhadap Pengelolaan Lembaga Pendidikan Islam." JURNAL KRIDATAMA SAINS DAN TEKNOLOGI 4, no. 01 (June 30, 2022): 74–86. http://dx.doi.org/10.53863/kst.v4i01.483.
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Madrasah performance dominantly to date is very low and below the standard of other educational institutions. Only a small number of Islamic education are able to compete with other educational institutions. Seeing such a phenomenon is interesting to conduct an assessment of the conditions and problems that are actually faced by Islamic education institutions in Indonesia. Research is a literature research with the focus of the study of the implications of regional autonomy policies in the management of Islamic educational institutions, while the object to be studied is the implications of the regional autonomy policy in the management of Islamic educational institutions, with the procedure for obtaining data on researchers using literature. The data obtained will be identified, examined, analyzed, and interpreted so that the substance of the implications of regional autonomy policies in the management of Islamic educational institutions can be captured. After that, researchers will try to compare with other theories, to achieve a complete picture of the implications of regional autonomy policies in the management of Islamic educational institutions. The results of the study that the presence of madrasas in Indonesia has the same duties and roles as schools. As an educational institution that prepares the young generation of Muslims for the future, madrassas are expected to be able to produce graduates who will be able to play an important role in all sectors of national life, both the religious, social, economic, political, scientific and technology sectors. Madrasas are seeded than public schools because madrasas provide religious education (which is better than public schools) in addition to public education (which is the same as public schools). The problem that is still faced by madrasas today is the still low quality standards of general education provided in madrasas. Problems in the management of Islamic educational institutions in Indonesia faced, are (1) management problems which include the field of human resources/education personnel, curriculum fields, facilities and infrastructure; (2) Conceptual-Teoritis and Operational-Practical Problems; and (3) the problem of education policies and politics. Keywords: Implications, Regional Autonomy, Madrasa, Problems, Solutions
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Hamka, Hamka, Misbahuddin Misbahuddin, Hasyim Aidid, Indra Satriani, and Syamsuddin Syamsuddin. "WOMEN'S LEADERSHIP IN INDONESIA CONTEMPORARY FIQH PERSPECTIVE." Jurnal Diskursus Islam 9, no. 2 (August 27, 2021): 126. http://dx.doi.org/10.24252/jdi.v9i2.22870.
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This paper describes the leadership of women in Indonesia in contemporary fiqh. The method used is literature and describes the main problems in the research. The sub-problems that are addressed are the role of women in the era of the Prophet and contemporary fiqh in women's leadership in Indonesia. This study found that the involvement of women in the time of the Prophet was not restricted in social aspects, attending lectures, discussion partners and so on. Reflecting that social involvement in the Sasulullah era was very open to women, it is not appropriate and fair if women are limited in their space of movement in social participation or career. The paradigm of women "staying at home" is not in line with the Prophet's example in his time, especially in today's life, especially in Indonesia, which gives women the freedom to work. The explanations in the collective verses of the Qur'an and Hadith and social facts at the time of the Prophet, as well as historical facts in Indonesia, are evident in the involvement of women in all aspects, including being leaders in social, educational and political aspects. Women's political participation is in line with Indonesia's social and constitutional situation in opening up space for women to be involved in practical politics, including running for Regional Head and President. The potential of women in terms of leading the state (becoming heads of state) is very open and justified in Islam because no text contradicts contextually but provides the same rights and responsibilities as men in all aspects, including religion, social and culture. Political.
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Saputro, M. Endy. "Indonesian Islamic Studies: Selected Dissertation Bibliography 1980-1999." DINIKA : Academic Journal of Islamic Studies 1, no. 2 (August 31, 2016): 229. http://dx.doi.org/10.22515/dinika.v1i2.255.
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Continuing the previous edition, this bibliography presents dissertations titles produced mainly from universities in Australia, America, and Canada. Not only dissertations ones, some important theses are also displayed in this bibliography. The period 1980-1999 is a salient period in the process of Indonesian Islamic studies development. Since 1990 Minister of Religious Affairs has selectively sent Indonesian scholars finishing their master degree to McGill University. For the result, they produced theses master on Indonesian Islam. On the one hand, this theses can be used as an evidence that Indonesian scholars were able to introduce Indonesian Islam abroad; on the other hand, this introduction focuses on leaders thoughtwhich is then dominated the pattern of Islamic studies in Indonesian Islamic higher education institutions. In comparison, dissertation/thesis from the universities in the United States and Australia shows notable interesting assumption that during that period the scholars whose background are Islamic studies tend to produce theological-doctrinal dissertation/thesis as well as that of leaders-thought; while scholars with social and cultural background tend to review Islam from the attending problems in society.Keywords: Islamic Studies, McGill University, Bibliography, Dissertation, Indonesia
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Putri Tjandra, Odelia Christy, and Kevin Kusumaatmaja Hasugian. "PERKAWINAN LINTAS IMAN DITINJAU DARI HUKUM ISLAM DAN HUKUM POSITIF DI INDONESIA." Res Nullius Law Journal 5, no. 1 (January 19, 2023): 35–46. http://dx.doi.org/10.34010/rnlj.v5i1.7335.
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In general, every human being will appearing the desire to live side by side with another, to bulid for a hapy family. Based on one belief and same decisions that they want to educate with their descendants with good religious. Whereas, not a few copules who get married with diffrent beliefs. It cannot be denied that there is no boundaries and limit to build a social contact and interaction between them. Moreover, there are a problems in the regulation and recording of whether or not an interfaith marriage is legal, the procedures that must be prpeared well and the substance of the marriage law which does not provide spaces for copules to carry out marriages of diffrent religions. The result of the research used by empirical juridical which is data are obtained based on empirical and juridical aspects. This research approach, and the reasearch’s team uses a qualitative approach because of the problems related to humans are fundamentally based on our observations. The purpose of writing this journal is to find out how Indonesia is able to regulate interfaith marriage in terms of positive law, and islamic law. Second, as well as what strategies are carried out by prospective copules who want to carry out interfaith marriage.
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Putra, Haris Maiza, Dede Abdurohman, and Hisam Ahyani. "Eksistensi Filsafat Ekonomi Syari’ah sebagai Landasan Filosofis Perbankan Syari’ah di Indonesia." Ecobankers : Journal of Economy and Banking 3, no. 1 (February 28, 2022): 30. http://dx.doi.org/10.47453/ecobankers.v3i1.666.
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An economy based on sharia has concepts and teachings that can provide welfare equally to mankind. Therefore, Islamic economic philosophy is the main key in the development of the human economy. The purpose of this study is to discuss the existence of Islamic economic philosophy in the digital era (why is Islamic economic philosophy needed? This study uses a qualitative approach with a descriptive method. By explaining Muhammad Abdul Mannan's view on the importance of Islamic economics. The results show that the existence of Islamic economics in the digital era is starting to increase. This is not only recognized by internal Muslims, but also by non-Muslims. The urgency of the Islamic economic system provides a strong awareness that Islamic economics can overcome problems that arise from the conventional economic system. There are seven reasons that make Islamic economics indispensable; ideological interests (ideological imperatives), economic interests (economic imperatives), social interests (social imperatives), moral and ethical interests (moral and ethical imperatives), political interests (political imperatives), historical perspectives (historical perspective) , and international imperatives. As a result, Islamic banking, which incidentally is a financial institution in accordance with the ideology of the Indonesian nation, needs to be developed, so that the economy in Indonesia can progress by developing Islamic banks.
Abstrak
Ekonomi yang berlandaskan syari’ah memiliki konsep dan ajaran yang dapat memberikan kesejahteraan secara merata kepada umat manusia. Maka dari itu filsafat ekonomi syariah menjadi kunci utama dalam pembangunan perekonomian manusia. Tujuan dari penelitian ini adalah untuk membahas eksistensi filsafat ekonomi syari’ah di era digital (kenapa filsafat ekonomi syari’ah diperlukan? Penelitian ini menggunakan pendekatan kualitatif dengan metode deskriptif. Dengan menjelaskan pandangan Muhammad Abdul Mannan tentang pentingnya ilmu ekonomi Islam. Hasil penelitian menunjukkan bahwa eksistensi ekonomi Islam di era digital mulai meningkat. Hal ini tidak hanya diakui oleh internal umat Islam, tetapi juga oleh kalangan non muslim. Urgensi sistem ekonomi Islam memberikan kesadaran kuat bahwa ekonomi Islam dapat menanggulangi permasalahan yang muncul dari sistem ekonomi konvensional. Ada tujuh alasan yang membuat ilmu ekonomi Islam sangat diperlukan; kepentingan ideologi (ideological imperatives), kepentingan ekonomi (economics imperatives), kepentingan sosial (social imperatives), kepentingan moral dan etika (moral and ethical imperatives), kepentingan politik (political imperatives), perspektif Sejarah (historical perspective), dan kepentingan internasional (international imperatives). Alhasil, perbankan syariah yang notabene sebagai lembaga keuangan yang sesuai dengan ideologi bangsa Indonesia perlu dikembangkan, sehingga perekonomian di Indonesia dapat maju dengan mengembangkan perbankan-perbankan syariah.