Articles
<![CDATA[Innovating Arabic Learning Media Through Gender-Responsive Educational Videos ]]>
<![CDATA[Bella, Sinta]]>;
<![CDATA[Mahrus Helmi, Achmad]]>;
<![CDATA[Muhyidin, Muhyidin]]>;
<![CDATA[Syafiudin, Syafiudin]]>
<![CDATA[ IJIE International Journal of Islamic Education Vol 4 No 1 (2025): List of Contents ]]>
Publisher : <![CDATA[Pascasarjana UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/ijie.v4i1.2251
<![CDATA[This study examines the development of Arabic learning video media that integrates gender equality values for students at the vocational or high school level. So far, gender representation in Arabic learning media tends to be biased, with stereotypical role visualizations between men and women. The focus of this research is to design and evaluate gender-responsive learning videos, especially in conversation materials in Arabic. This research uses a qualitative approach with phenomenological methods and interpretivism paradigms. Data was collected through observation, interviews, and documentation, and tested for validity using source triangulation. The results of the study show that there are four values of gender equality that have been successfully integrated in video media, namely: control, access, benefits, and participation. The developed videos not only improve Arabic comprehension, but also provide an equal and inclusive learning experience for both male and female students. This study contributes to enriching value-based foreign language learning media innovations, as well as providing an initial model for the development of gender-fair learning media.]]>
<![CDATA[Demokrasi dan Politik Biaya Tinggi (High Cost Politics) ]]>
<![CDATA[Ahmad Burhan Hakim]]>;
<![CDATA[Muhyidin, Muhyidin]]>
<![CDATA[ JOSH: Journal of Sharia Vol. 1 No. 01 (2022): Januari : JOSH: Journal of Sharia ]]>
Publisher : <![CDATA[Universitas Sunan Drajat Lamongan, Indonesia ]]>
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DOI: 10.55352/josh.v1i1.149
<![CDATA[Democracy is a concept of state and politics which is considered the most ideal today. Democracy also has an important role in arranging the rules of the political and state game in Indonesia. So that after the 1998 reformation democracy became one of the important ideologies in Indonesian politics. The concepts of justice, openness, representation, transparency and accountability are a series of epic concepts in democracy. The basic concept is actually very noble. However, in practice, democracy is not just a raw concept. Electoral political events have resulted in a logical consequence, namely high-cost politics that cannot be separated from every moment of democracy. So do not be surprised if in political moments such as the Presidential Election, Legislative Member Election, Regional Head Election from Province to Regency and City and even Village Head Election requires large funds. Both in terms of implementation to the succession of candidates. The result is a widespread culture of corruption that occurs in our country. So this will certainly affect state politics in Indonesia. Democracy does have an extraordinary ideal concept, but the implementation of democracy requires a lot of funds.]]>
<![CDATA[Pelaksanaan Program Pusaka Sakinah dalam Pandangan Hukum Islam (Studi Kasus di KUA Kecamatan Palang Kabupaten Tuban) ]]>
<![CDATA[Karmuji, Karmuji]]>;
<![CDATA[Muhyidin, Muhyidin]]>
<![CDATA[ JOSH: Journal of Sharia Vol. 1 No. 02 (2022): Juni : JOSH: Journal of Sharia ]]>
Publisher : <![CDATA[Universitas Sunan Drajat Lamongan, Indonesia ]]>
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DOI: 10.55352/josh.v1i2.160
<![CDATA[Implementation of the Sakinah Heritage Program in the View of Islamic Law (Case Study at KUA Palang District, Tuban Regency)” This is the result of field research that aims to answer questions about how to implement the Sakinah heritage program in KUA Palang District and how to analyze Islamic law on the implementation the sakinah heritage program at the KUA in Palang District.This research is a qualitative field research. The data in this study were obtained through observation, interviews, and documentation, and then processed and analyzed using descriptive analysis techniques and deductive thinking patterns.From the results of the study it can be concluded that the guidance of Pusaka Sakinah at the Office of Religious Affairs (KUA) of Palang District is carried out after the marriage, which is carried out for two days using the "Blessings (Learning Secrets of Marriage) module to Build Harmonious Relationships" which consists of Marriage Guidance, Relationships Healthy, and Family Economy. The Sakinah Heritage Program is in accordance with Islamic law, namely in terms of building a sakinah family which is the goal of marriage to have a peaceful and peaceful family. It is hoped that the Ministry of Religion will work even harder in implementing the Sakinah Heritage guidance program which has just been launched, hopefully in the future this program can be implemented effectively in Religious Affairs Offices (KUA) throughout Indonesia in facilitating and providing guidance and consultation on family problems so that later it will be realized in accordance with the purpose of the Sakinah Heritage program. For guidance participants, they should follow the guidance process properly so that they really get maximum results/knowledge. So that the results of the guidance can be used as a reference and guide during domestic life.]]>
<![CDATA[Studi Islam dalam Pendekatan Sosiologi ]]>
<![CDATA[Nashihin, Nashihin]]>;
<![CDATA[Muhyidin, Muhyidin]]>
<![CDATA[ JOSH: Journal of Sharia Vol. 2 No. 01 (2023): Januari : JOSH: Journal of Sharia ]]>
Publisher : <![CDATA[Universitas Sunan Drajat Lamongan, Indonesia ]]>
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DOI: 10.55352/josh.v2i1.175
<![CDATA[Religious truth is a transcendental truth, absolute truth. The presence of religion is required to be actively involved in regulating the course of life and to be able to solve various problems in society. If so then religion must be able to answer all the problems that arise. The problem is whether religious teachings will solve various problems if only studied with a normative theological approach? According to the writer's opinion, to understand religion, various other alternative approaches are needed, which operationally can provide answers to various problems that arise. The alternative approach includes a sociological approach. The importance of this sociological approach is given the many religious teachings related to social problems. In several verses of the Qur'an it is written an order to believe and then accompanied by an order to act righteously, as in Surah an-Nisa [4] verse 36 there is an order to worship Allah and a prohibition against associating partners with Him followed by an order to do good to both parents, close relatives, orphans, the poor, close neighbors and distant neighbors, colleagues and so on. The sociological approach has a very important role in trying to understand the meanings, symbols that can be found in religion. With this sociological approach, religion will be easy to understand and can be carried out easily too.]]>
<![CDATA[Peraturan Daerah Syariah dan Problem Dilematis ]]>
<![CDATA[Al Fiyah, Siti]]>;
<![CDATA[Muhyidin, Muhyidin]]>
<![CDATA[ JOSH: Journal of Sharia Vol. 2 No. 02 (2023): Juni : JOSH: Journal of Sharia ]]>
Publisher : <![CDATA[Universitas Sunan Drajat Lamongan, Indonesia ]]>
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DOI: 10.55352/josh.v2i2.536
<![CDATA[the results of the Reformation have made a fundamental change in the Indonesian constitutional system which initially adopted a centralized system to become decentralized. One of the effects of the implementation of the decentralization system in Indonesia is the emergence of Islamic regional regulations. Some of the contents of these Sharia Regional Regulations are contrary to the principles of human rights contained in the constitution. . In addition, this regulation appears to be related to the historicity of the implementation of Islamic Sharia in Indonesia since Islam entered the archipelago. Some of the contents of sharia regulations conflict with provisions in the principles of human rights both contained in human rights in an Islamic perspective and human rights contained in the Indonesian constitution. The main principle in Islamic teachings is the benefit of society which is contained in the Qur'an and Sunnah. Implementation of laws and regulations including regional regulations which are the lowest level in the hierarchy of laws and regulations must realize the main goal of the state, namely the protection of citizens' rights and in the concept of dusturiyah siyasah it is also stipulated that regulations must ensure the benefit of society as the main goal in Islamic nomocracy.]]>
<![CDATA[PENGARUH KESETARAAN GENDER DI ERA GLOBALISASI TERHADAP KONSEP HARTA BERSAMA DALAM SISTEM KEWARISAN ISLAM ]]>
<![CDATA[Muhyidin, Muhyidin]]>
<![CDATA[ Diponegoro Private Law Review Vol 2, No 1 (2018): DPLR ]]>
Publisher : <![CDATA[Fakultas Hukum, Universitas Diponegoro ]]>
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<![CDATA[Fiqh as part of Islamic law is not impermeable to social change, even the development of fiqh in Islam shows the answers of the fuqaha to the circumstances and conditions of his time. Likewise, in the era of globalization that shows a broad change in the level of human life, the changes which will actually give impact to the thought of fiqh which has been held and used as a guide. This paper will try to see to what extent the concept of gender equality as one of the products of globalization will affect the system of common property in the system of Islamic inheritance. The author sees the change in the concept of gender should affect the concept of common property that has been constructed in legislation. Keywords: Gender Equality, Globalization and Joint Treasure]]>
<![CDATA[PEMBANGUNAN HUKUM YANG HUMANIS TEOSENTRIK (Eksistensi Nilai lslam Dalam Pembangunan Hukum Di Indonesia Pada Era Globalisasi Dan Transformasi Global) ]]>
<![CDATA[Muhyidin, Muhyidin]]>
<![CDATA[ Diponegoro Private Law Review Vol 2, No 2 (2018): DPLR ]]>
Publisher : <![CDATA[Fakultas Hukum, Universitas Diponegoro ]]>
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<![CDATA[Secularization of the norms of life is already a social reality, including the law in it. The belief in the emergence of globalization and global transformation as if new religions apart from the criticism of them included in every realm of human life. Therefore legal development will not be valid if it does not try to link it to the process of globalization and global transformation. While the time of religion is considered by some circles (law) unable to provide answers to the development of society in this century. Theocentric humanist development of law is an antithesis of secular development, which tries to offer a legal concept by not denying the existence of God in this life. Keywords: Globalization & Global Transformation, Theocentric Humanism]]>
<![CDATA[PERGESERAN ORIENTASI PEMIKIRAN HUKUM ISLAM KONTEMPORER (Pembaharuan Pemahaman Hukum Islam dari Legal-Eksoterik Menuju Substantif-Esoterik) ]]>
<![CDATA[Muhyidin, Muhyidin]]>;
<![CDATA[Supeno, Ilyas]]>
<![CDATA[ Diponegoro Private Law Review Vol 3, No 1 (2019): DPLR ]]>
Publisher : <![CDATA[Fakultas Hukum, Universitas Diponegoro ]]>
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<![CDATA[ABSTACT Islamic law is often misunderstood and misunderstood by some people. Islamic law is considered unable to provide satisfactory answers to the modern problems of humanity. An approach to understanding Islamic law is very important in understanding the law itself. Then a breakthrough in understanding and shifting orientation is needed in interpreting an absolute revelation-holy text towards an essential esoteric context.]]>
<![CDATA[Questioning the Customary Inheritance Law After Law No. 3 of 2006 about Religious Jurisdiction ]]>
<![CDATA[Adhi, Yuli Prasetyo]]>;
<![CDATA[Triyono, Triyono]]>;
<![CDATA[Muhyidin, Muhyidin]]>
<![CDATA[ Indonesian Journal of Advocacy and Legal Services Vol. 3 No. 1 (2021): Advocacy and Legal Strengthening to Improve Community Social Welfare ]]>
Publisher : <![CDATA[Universitas Negeri Semarang ]]>
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DOI: 10.15294/ijals.v3i1.23057
<![CDATA[Customary inheritance dispute might occur when the heirs cannot reach agreement between divisions of property or during inheritance law point which will be used. Indonesia acknowledges 3 existing inheritance laws which are western civil inheritance law, Moslem's inheritance law, and customary inheritance law. Legal action of inheritance law is usually resolved by deliberation but if there is no agreement reached between these processes, therefore court mechanism can be used to make law suit and dispute resolution. UU No 3 of 2006 about religious jurisdiction is a legal product that is issued to provide improvement (Amendment) against UU No 7 of 1989 about religious jurisdiction. UU No 3 of 2006 is giving significant impact against the existence of custom inheritance law in Indonesia. Before this constitution is created, religious jurisdiction can accept customary inheritance disputes for Moslem people according to the criteria which have been stated in UU No 7 of 1989. Since UU No 3 of 2006 is created, therefore customary inheritance law, even though the heirs are Moslem, must follow the district court mechanism. This will provide increasingly narrow space for the existence of customary law in the future. This program is held in Pati, Central Java, where custom inheritance law still exists and is being used in Pati community. Dissemination and harmonization regarding customary law is important to maintain sustainability and existence of customary law in Indonesia.]]>
<![CDATA[Contribution of Islamic Law Concerning The Death Penalty to the Renewal of Indonesian Criminal Law ]]>
<![CDATA[Muhyidin, Muhyidin]]>;
<![CDATA[Adhi, Yuli Prasetyo]]>;
<![CDATA[Triyono, Triyono]]>
<![CDATA[ Indonesian Journal of Advocacy and Legal Services Vol. 4 No. 1 (2022): Empowering Community Strengthening Justice in Indonesia and Global Context ]]>
Publisher : <![CDATA[Universitas Negeri Semarang ]]>
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DOI: 10.15294/ijals.v4i1.23277
<![CDATA[This paper aims to describe and analyze the contribution of Islamic law in the regulation (policy formulation) of the death penalty in the context of reforming the national criminal law. Determining the death penalty as a means to tackle crime is a policy choice because capital punishment is a pro and con issue among legal experts. Because the debate about the death penalty is related to the right to life which in international legal instruments and the 1945 Constitution is included in the category of rights that cannot be reduced under any circumstances (non-derogable rights). Islamic law recognizes the death penalty in a crime that has been determined by Allah SWT. in the Al-Qur’an. The death penalty in Islam gives its color with the idea of balance that does not only focus on the perpetrators of the crime but also the victim. Of course, this idea of balance is following the basic values of Pancasila. The death penalty in Islam in the qishahs punishment recognizes the concept of forgiveness from the victim’s family which needs to be developed in the future, especially in the draft Criminal Code which until now has not been ratified as a means for national law reform.]]>
