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Internalisasi Nilai-Nilai Pendidikan Agama Islam dalam Membentuk Karakter Melalui Kegiatan Ekstrakurikuler Nubuwah, Nurun; Arief, Nur Fajar; Rodafi, Dzulfikar
Intizar Vol 29 No 1 (2023): Intizar
Publisher : Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/intizar.v29i1.14970

Penelitian ini bertujuan untuk menganalisis internalisasi nilai-nilai pendidikan Agama Islam dalam membentuk karakter melalui kegiatan ekstrakurikuler di SMP Islam Al Maarif 01 Singosari Malang. Metode penelitian yang digunakan adalah kualitatif dengan pendekatan studi kasus. Teknik pengumpulan data menggunakan observasi pasif, wawancara, dan dokumentasi. Analisis data menggunakan reduksi data, penyajian data, dan penarikan kesimpulan. Penelitian ini menemukan bahwa nilai-nilai pendidikan agama Islam yang diinternalisasikan melalui kegiatan ekstrakurikuler meliputi nilai akidah seperti kegiatan membaca doa sebelum dan sesudah melaksanakan kegiatan, Seni Baca Al-Qur’an, SKU (Syarat Kecakapan Ubudiyah) dan Keputrian serta peringatan hari besar Islam; nilai syariah seperti peduli kebersihan, salat Duha, salat Zuhur, amal hari Jumat, bakti sosial, dan nilai akhlak seperti disiplin, budaya 5S (Salam, Sapa, Senyum, Sopan dan Santun), dan upacara bendera. Proses internalisasi terdiri dari 3 tahap yaitu tahap transformasi nilai, tahap transaksi nilai dan tahap transinternalisasi. Sedangkan metode internalisasi terdapat 3 metode, yaitu metode pemberian motivasi, pembiasaan, dan teladan yang baik keteladanan (uswatun hasanah).

Engineering (Hilah) Of Guardians For Child Marriage Of Admiral From an Islamic Law Perspective Luki, Muhsin; Madyan, Syamsu; Rodafi, Dzulfikar
Urwatul Wutsqo: Jurnal Studi Kependidikan dan Keislaman Vol. 14 No. 2 (2025): Sociocultural Islamic Education
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian Masyarakat (LP3M) STIT Al Urwatul Wutsqo - Jombang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54437/urwatulwutsqo.v14i2.2372

The adulterous child marriage that occurred in Sreseh District, Sampang presents a dilemma between normative rules that require a guardian judge and the practice of engineering marriage guardians for social interests, so this empirical legal research through literature study, interviews, observations, and documentation examines the hilah pattern, motivation, impact, and Islamic legal review. Thus, four patterns were identified: taukil biological father to guardian judge, contract in a closed place that was then announced, double contract by biological father and guardian judge, and unregistered marriage with taqlid Hanafi school or walimuhakkam. Engineering is driven by the desire to cover up shame, maintain social conduciveness, prevent the annulment of the marriage by the groom, and guarantee the validity of the contract, but has an impact on reducing household harmony to divorce. From the fiqh perspective, a marriage remains valid because the contract is ratified by a judge or by the school of thought followed, while the validity of manipulation depends on the harm: it is permitted if it prevents disturbances or anarchy, but is forbidden if it is solely for the benefit of the bride's family so that the marriage is not considered.

The Taking and Use of Dowry by the Bride's Parents: A Sociological and Islamic Legal Perspective Muhsin, Adam; Rodafi, Dzulfikar; Madyan, Syamsu
Urwatul Wutsqo: Jurnal Studi Kependidikan dan Keislaman Vol. 14 No. 2 (2025): Sociocultural Islamic Education
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian Masyarakat (LP3M) STIT Al Urwatul Wutsqo - Jombang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54437/urwatulwutsqo.v14i2.2374

One form of Islamic respect for women is the provision of a dowry, which is the wife's full property. Essentially, the dowry is an absolute right of the wife. However, in Padurungan Tanah Merah Village, Bangkalan, a predominantly Muslim village, a tradition still exists where the bride's parents take the gift in the form of money and may not use it for the wife. This prompted researchers to examine this issue in more depth using a juridical-empirical approach and qualitative methods using interviews, observation, and documentation. The results of the study revealed three patterns of dowry use by parents: it is considered the full right of the parents, it is distributed to unmarried relatives, or it is used to cover wedding expenses. Sociologically, this practice is motivated by the belief that it is taboo for the bride to use the dowry, although this tradition has no basis and tends to be superstitious (tathoyur). Under Islamic law, this act constitutes the taking of another person's property, which requires the wife's consent (thibi nafsi).

The Concept of Madurese Customary Inheritance from the Perspective of Anthropology and Islamic Law Masduki, Masduki; Rodafi, Dzulfikar; Madyan, Syamsu
Urwatul Wutsqo: Jurnal Studi Kependidikan dan Keislaman Vol. 14 No. 2 (2025): Sociocultural Islamic Education
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian Masyarakat (LP3M) STIT Al Urwatul Wutsqo - Jombang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54437/urwatulwutsqo.v14i2.2384

The Pakaan Dajah Village community in Madura has a tradition of inheritance distribution that deviates from the faraid system of Islamic law. In other words, this village has an inheritance distribution system that does not conform to the distribution of inheritance as outlined in Islamic law. This study examines the implementation of customary inheritance from the perspective of legal anthropology and Islamic law using a juridical-empirical and juridical-sociological approach through qualitative methods. Data were collected through literature studies, interviews, observations, and documentation. The results show that inheritance distribution is carried out in two ways: during the testator's lifetime through a gift or will, and after the testator's death through deliberation and consensus among the heirs. This tradition tends to divide assets equally without distinction of gender, because men and women are considered to have equal value and roles in the family. This tradition is considered fairer and minimizes conflict, and is deeply rooted in society. Contextually, this inheritance practice can be justified because it is in line with the principle of deliberation and consensus in Islam and can be categorized as takharuj in Hanafi jurisprudence, although under certain conditions, the distribution can still be returned to the faroid system.

Islamic Legal Communication In The Determination Of Wali Adhal: A Comparative Study Of Indonesia And Morocco Brilliant , Inda; Rodafi, Dzulfikar; Jannah, Shofiatul
INJECT (Interdisciplinary Journal of Communication) Vol. 10 No. 1 (2025)
Publisher : FAKULTAS DAKWAH UIN SALATIGA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/inject.v10i1.4442

This study analyzes how Islamic legal communication is applied in the determination of wali adhal in Indonesia and Morocco using a comparative case study approach. The goal is to understand the implementation of maqasid al-sharia in both legal systems, especially regarding women's rights in marriage. Data was collected through case analysis, official documents, and interviews with religious court judges. The results show that Indonesia resolves the case of guardian rejection through the appointment of a guardian judge, which illustrates a reactive yet adaptive ijtihad-based legal response. In contrast, Morocco adopted structural legislative reforms by granting adult women the right to marry without guardianship, rooted in a maqasid-oriented reinterpretation of family law. This contrast shows two models of Islamic law reform: Indonesia's case-based judicial policy and Morocco's proactive law. This study contributes to Islamic legal theory by integrating maqasid al-sharia and legal communication to explain how state institutions mediate and transmit Islamic legal values in contemporary family law.

Engineering (Hilah) Of Guardians For Child Marriage Of Admiral From an Islamic Law Perspective Luki, Muhsin; Madyan, Syamsu; Rodafi, Dzulfikar
Urwatul Wutsqo: Jurnal Studi Kependidikan dan Keislaman Vol. 14 No. 2 (2025): Sociocultural Islamic Education
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian Masyarakat (LP3M) STIT Al Urwatul Wutsqo - Jombang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54437/urwatulwutsqo.v14i2.2372

The adulterous child marriage that occurred in Sreseh District, Sampang presents a dilemma between normative rules that require a guardian judge and the practice of engineering marriage guardians for social interests, so this empirical legal research through literature study, interviews, observations, and documentation examines the hilah pattern, motivation, impact, and Islamic legal review. Thus, four patterns were identified: taukil biological father to guardian judge, contract in a closed place that was then announced, double contract by biological father and guardian judge, and unregistered marriage with taqlid Hanafi school or walimuhakkam. Engineering is driven by the desire to cover up shame, maintain social conduciveness, prevent the annulment of the marriage by the groom, and guarantee the validity of the contract, but has an impact on reducing household harmony to divorce. From the fiqh perspective, a marriage remains valid because the contract is ratified by a judge or by the school of thought followed, while the validity of manipulation depends on the harm: it is permitted if it prevents disturbances or anarchy, but is forbidden if it is solely for the benefit of the bride's family so that the marriage is not considered.

The Taking and Use of Dowry by the Bride's Parents: A Sociological and Islamic Legal Perspective Muhsin, Adam; Rodafi, Dzulfikar; Madyan, Syamsu
Urwatul Wutsqo: Jurnal Studi Kependidikan dan Keislaman Vol. 14 No. 2 (2025): Sociocultural Islamic Education
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian Masyarakat (LP3M) STIT Al Urwatul Wutsqo - Jombang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54437/urwatulwutsqo.v14i2.2374

One form of Islamic respect for women is the provision of a dowry, which is the wife's full property. Essentially, the dowry is an absolute right of the wife. However, in Padurungan Tanah Merah Village, Bangkalan, a predominantly Muslim village, a tradition still exists where the bride's parents take the gift in the form of money and may not use it for the wife. This prompted researchers to examine this issue in more depth using a juridical-empirical approach and qualitative methods using interviews, observation, and documentation. The results of the study revealed three patterns of dowry use by parents: it is considered the full right of the parents, it is distributed to unmarried relatives, or it is used to cover wedding expenses. Sociologically, this practice is motivated by the belief that it is taboo for the bride to use the dowry, although this tradition has no basis and tends to be superstitious (tathoyur). Under Islamic law, this act constitutes the taking of another person's property, which requires the wife's consent (thibi nafsi).

The Concept of Madurese Customary Inheritance from the Perspective of Anthropology and Islamic Law Masduki, Masduki; Rodafi, Dzulfikar; Madyan, Syamsu
Urwatul Wutsqo: Jurnal Studi Kependidikan dan Keislaman Vol. 14 No. 2 (2025): Sociocultural Islamic Education
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian Masyarakat (LP3M) STIT Al Urwatul Wutsqo - Jombang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54437/urwatulwutsqo.v14i2.2384

The Pakaan Dajah Village community in Madura has a tradition of inheritance distribution that deviates from the faraid system of Islamic law. In other words, this village has an inheritance distribution system that does not conform to the distribution of inheritance as outlined in Islamic law. This study examines the implementation of customary inheritance from the perspective of legal anthropology and Islamic law using a juridical-empirical and juridical-sociological approach through qualitative methods. Data were collected through literature studies, interviews, observations, and documentation. The results show that inheritance distribution is carried out in two ways: during the testator's lifetime through a gift or will, and after the testator's death through deliberation and consensus among the heirs. This tradition tends to divide assets equally without distinction of gender, because men and women are considered to have equal value and roles in the family. This tradition is considered fairer and minimizes conflict, and is deeply rooted in society. Contextually, this inheritance practice can be justified because it is in line with the principle of deliberation and consensus in Islam and can be categorized as takharuj in Hanafi jurisprudence, although under certain conditions, the distribution can still be returned to the faroid system.

Determination Of The Amount Of Dowry At Lampung Traditional Marriage In A Review Of Fiqh Munakahat Malik MD, Jamzuri; Madyan, Syamsu; Rodafi, Dzulfikar
Urwatul Wutsqo: Jurnal Studi Kependidikan dan Keislaman Vol. 14 No. 3 (2025): Sociocultural Islamic Education
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian Masyarakat (LP3M) STIT Al Urwatul Wutsqo - Jombang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54437/urwatulwutsqo.v14i3.2633

This article examines the determination of relatively high dowries (mahar/maskawin) in Lampung Melinting traditional marriages in East Lampung and their conformity with Islamic law and Indonesian marriage law. Using an empirical juridical approach, data were collected through interviews with traditional leaders, religious leaders, community figures, and married couples, supported by statutory and conceptual materials. The findings show that the amount and form of dowry are not fixed, but are negotiated through family deliberation, taking into account the groom’s economic capacity and the expectations of the bride’s family within local custom. A high dowry is perceived as a symbol of pride, social status, and the groom’s seriousness in building a household, but it may also trigger social pressure, land sales, and economic burden. From the perspective of Islamic jurisprudence, there is no minimum or maximum standard of dowry as long as it is lawful, valuable, and agreed upon willingly. The study concludes that the Lampung Melinting practice of determining dowry reflects a dynamic interplay between religious norms, state law, and living custom, which needs continuous contextualization in modern society and justice.

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