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<![CDATA[Kajian Yuridis Tentang Putusan Verstek Dalam Perkara Cerai Talak Di Pengadilan Agama Bondowoso Kelas 1A: (Studi Kasus Perkara No. 0015/Pdt.G/2020/Pa/Bdw.) ]]>
<![CDATA[Alfina Wildatul Fitriyah]]>
<![CDATA[ Tabsyir: Jurnal Dakwah dan Sosial Humaniora Vol. 1 No. 3 (2020): Juli : Jurnal Dakwah dan Sosial Humaniora ]]>
Publisher : <![CDATA[STAI YPIQ BAUBAU, SULAWESI TENGGARA ]]>
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DOI: 10.59059/tabsyir.v1i3.653
<![CDATA[Every human being in this world has a dream of a peaceful and peaceful home and even aging with a partner forever, no one wants their marriage to break up halfway either couples who are still not blessed with children or who already have children. But in the household does not escape the emergence of various problems that can result in disputes that are difficult to reconcile until finally divorce becomes the final way, as happened to the Bondowoso Class 1A Religious Court with a divorce case with a verstek verdict. The purpose of this study is to analyze the ratio decidendi of judges in Handing down Verstek Verdict No. 0015/Pdt.G/2020/PA.Bdw. and to find out the legal consequences regarding the wife's rights due to divorce talaq verstek. This research uses descriptive field research with a qualitative approach method. The types and sources of this research data are primary data sources and secondary data. The data collection techniques used were observation, interviews and documentation. The results of this study can conclude that the juridical study of the verstek decision in the talaq divorce case at the Bondowoso Religious Court class 1A is based on considerations based on a summons (relaas), the Defendant has been formally and properly summoned according to law and in accordance with the provisions of Article 26 of Government Regulation No. 9 of 1975 but does not appear at the conference and does not represent to others as his attorney. In his absence, the judge held that the defendant had waived his rights, as well as from the provisions of Article 19 letter (f) of Government Regulation No. 9 of 1975 Jo Article 116 letter (f) of the Compilation of Islamic Law.]]>
<![CDATA[School Principals as Leaders in Fostering Attitudes of Religious Tolerance in Schools ]]>
<![CDATA[Sjeddie Rianne Watung]]>;
<![CDATA[Sunarno Sunarno]]>;
<![CDATA[Alfina Wildatul Fitriyah]]>;
<![CDATA[Nanda Saputra]]>;
<![CDATA[Yulianto Abas]]>
<![CDATA[ Nidhomul Haq : Jurnal Manajemen Pendidikan Islam Vol 8 No 3 (2023): Management of Islamic Education ]]>
Publisher : <![CDATA[Program Studi Manajemen Pendidikan Islam Institut Pesantren KH Abdul Chalim Mojokerto ]]>
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DOI: 10.31538/ndh.v8i3.4078
<![CDATA[The aim of this research is to find out the role of the principal of Santo Yusuf Middle School in building an attitude of religious tolerance using a qualitative research approach. The current era of globalization and increasing cases of religious intolerance in educational institutions make this research even more important to be discussed as a solution and recommendation for school principals to optimize their leadership roles in the educational institutions they lead. This research method uses in-depth interview techniques with key informants, namely the school principal and supporting informants, namely Muslim and non-Muslim teachers. The findings of this research found that the role of the principal has a significant influence on the success of building an attitude of tolerance in schools by mobilizing the school community with the initiative to create internal guidelines, directing by equalizing mutually agreed perceptions, guiding in an accommodating manner and being a good role model, protecting rights. school community through assimilation and development programs through internal routine programs and interfaith cultural programs. This finding is also an additional option for school principals in increasing the values of tolerance in schools as well as strengthening that the important role of school principals has a significant impact on the conduciveness of the work environment and improving the quality of education at large. Conduciveness through an appropriate humanitarian approach will influence the development of holistic potential students both intellectually, socially, emotionally, and spiritually, with that the potential risk of intolerance at school can be prevented and overcome.]]>
<![CDATA[School Principals as Leaders in Fostering Attitudes of Religious Tolerance in Schools ]]>
<![CDATA[Sjeddie Rianne Watung]]>;
<![CDATA[Sunarno Sunarno]]>;
<![CDATA[Alfina Wildatul Fitriyah]]>;
<![CDATA[Nanda Saputra]]>;
<![CDATA[Yulianto Abas]]>
<![CDATA[ Nidhomul Haq : Jurnal Manajemen Pendidikan Islam Vol 8 No 3 (2023): Management of Islamic Education ]]>
Publisher : <![CDATA[Program Studi Manajemen Pendidikan Islam Institut Pesantren KH Abdul Chalim Mojokerto ]]>
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DOI: 10.31538/ndh.v8i3.4078
<![CDATA[The aim of this research is to find out the role of the principal of Santo Yusuf Middle School in building an attitude of religious tolerance using a qualitative research approach. The current era of globalization and increasing cases of religious intolerance in educational institutions make this research even more important to be discussed as a solution and recommendation for school principals to optimize their leadership roles in the educational institutions they lead. This research method uses in-depth interview techniques with key informants, namely the school principal and supporting informants, namely Muslim and non-Muslim teachers. The findings of this research found that the role of the principal has a significant influence on the success of building an attitude of tolerance in schools by mobilizing the school community with the initiative to create internal guidelines, directing by equalizing mutually agreed perceptions, guiding in an accommodating manner and being a good role model, protecting rights. school community through assimilation and development programs through internal routine programs and interfaith cultural programs. This finding is also an additional option for school principals in increasing the values of tolerance in schools as well as strengthening that the important role of school principals has a significant impact on the conduciveness of the work environment and improving the quality of education at large. Conduciveness through an appropriate humanitarian approach will influence the development of holistic potential students both intellectually, socially, emotionally, and spiritually, with that the potential risk of intolerance at school can be prevented and overcome.]]>
<![CDATA[FULL DAY SCHOOL ACTIVITIES FROM THE PERSPECTIVE OF HUMAN RIGHT AND ISLAMIC RELIGION ]]>
<![CDATA[Dafid Ginting]]>;
<![CDATA[Musran Munizu]]>;
<![CDATA[Haidi Hajar Widagdo]]>;
<![CDATA[Lailatul I’zaati]]>;
<![CDATA[Alfina Wildatul Fitriyah]]>
<![CDATA[ JURNAL ILMIAH EDUNOMIKA Vol 8, No 1 (2024): EDUNOMIKA ]]>
Publisher : <![CDATA[ITB AAS Indonesia Surakarta ]]>
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DOI: 10.29040/jie.v8i1.11108
<![CDATA[Abstract The Full Day School policy is aimed at increasing student knowledge and character formation. However, in its implementation the policy has the potential to violate Human Rights and Islamic Law. Therefore, this research aims to analyze the Full Day School Activities Policy from a Human Rights perspective, especially regarding the part of social and cultural rights, namely the right to receive adequate and quality education and from an Islamic Law perspective, especially regarding one of Al-Maslahah Al- Khamsah is Hifz l-Nasl (Guarding the Offspring). This research is qualitative research with a descriptive approach, namely describing the Full Day School Policy from the perspective of Human Rights and Islamic Law. The data used in this research is secondary data collected using the library research method. The data collected was analyzed using the stages of observation, data selection, most appropriate reduction, and drawing conclusions. The research results show that the Full Day School policy can be in line with and hinder the implementation of human rights principles, especially regarding the right to receive good and quality education. This policy can also be in line with Al-Maslahah Al-Khamsah in special Islamic law regarding hfiz al-nasl (protecting offspring) provided that the policy is effective and able to provide knowledge for students, as well as shape student character. On the other hand, this policy can become an obstacle if it is not effective and is in vain. Keywords : Full Day School Activities, Human Right, Islamic Religion.]]>
<![CDATA[Telaah Kritis Aksiologi Sains Modern Persepektif Al-Attas Dan Implementasinya Dalam Komunikasi Ilmiah ]]>
<![CDATA[Mawaddah, Riskiyatul]]>;
<![CDATA[fitriyah, Alfina Wildatul]]>
<![CDATA[ Indonesian Journal of Innovation Multidisipliner Research Vol. 2 No. 3 (2024): September ]]>
Publisher : <![CDATA[Institute of Advanced Knowledge and Science ]]>
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DOI: 10.69693/ijim.v2i3.152
<![CDATA[Revolusi sains modern, yang oleh Thomas Kuhn disebabkan oleh pergeseran paradigma sains, membawa perubahan besar bagi perkembangan teknologi, khususnya pada abad 20. Di samping sains modern membawa banyak manfaat bagi manusia, ternyata juga membawa efek samping luar biasa, di antaranya kerusakan alam terus-menerus dan bencana kemanusiaan, sebagaimana dinyatakan pula oleh Naquib Al-Attas. Tantangan ilmu yang dibawa kebudayaan Barat mengakibatkan sains modern yang berkembang sarat dengan pandangan alam Barat terhadap realitas dan kebenaran. Salah satu unsur peradaban Barat adalah tragedi yang menunjukkan pencarian kebenaran serta hakikat dan tujuan hidup tanpa akhir, sehingga ia senantiasa dalam pencarian, namun tak pernah mencapai apa yang dicari. Cara pandang demikian turut memengaruhi perkembangan sains modern. Tulisan ini berupaya mengangkat secara eksplisit efek samping dari sains modern, serta pandangan Naquib Al-Attas terhadap sains modern dari sisi aksiologinya. Metode yang digunakan adalah pengkajian literatur mendalam. Dari tulisan ini dapat dinyatakan secara pasti bahwa khazanah keilmuan Islam telah memberikan pondasi bagi perkembangan ilmu pengetahuan, khususnya sains. Hal ini terbukti dalam sejarah peradaban Islam bagaimana para ulama dan ilmuwan muslim memberikan rambu yang jelas dalam perkembangan ilmu. Salah satu aspek penting yang perlu diperhatikan adalah maqashid syari’ah bagi perkembangan sains. Cara pandang terhadap alam sebagai objek dan manusia sebagai subjek harus mengacu kepada cara pandang Islam dalam memandang realitas dan kebenaran. Di samping itu, paradigma perkembangan dan kemajuan sains modern harus mengacu pada paradigma yang berlandaskan worldview Islam yang menegaskan bahwa perkembangan dan kemajuan perlu tertuju pada satu hal yang tetap, yaitu tujuan dan makna hidup manusia sebagai khalifah di Bumi. Kerangka berpikir tersebut dapat menjadi acuan bagi komunitas ilmiah agar mampu memerankan peran khalifah di Bumi dengan sebenar-benarnya, sehingga dapat mencegah kerusakan alam dan bencana manusia lebih lanjut.]]>
<![CDATA[Integrasi Islam dan Sains (Analisis Problematika dan Level Integrasi) ]]>
<![CDATA[Egisca Mauly Sagita]]>;
<![CDATA[Thasa Oktafiana]]>;
<![CDATA[Tasya Aulia Arsul Masfufah]]>;
<![CDATA[Oktaviani Putri Melinda]]>;
<![CDATA[Alfina Wildatul Fitriyah]]>
<![CDATA[ IHSANIKA : Jurnal Pendidikan Agama Islam Vol. 2 No. 3 (2024): September : IHSANIKA : Jurnal Pendidikan Agama Islam ]]>
Publisher : <![CDATA[STIKes Ibnu Sina Ajibarang ]]>
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DOI: 10.59841/ihsanika.v2i3.1439
<![CDATA[The separation of Islam and science resulted in the decline of Muslim civilization, on the one hand, and an existential crisis on the other. The integration of fatigue can lead Muslims to achievement as well as moral perfection. Efforts to integrate Islam and science have been initiated by Muslim thinkers through the dewesternization of science, the Islamization of science, the science of Islam, and others. Lagging behind in the fields of science and technology is a problem that has emerged since the end of the Middle Ages (18th century AD), so that since then Muslims have been infected with "catching-up syndrome" which has caused negative responses and resistance from many groups. This is mainly due to theological concerns, cultural effects and ecological crises. At least the prominent resistance in the form of movements can be divided into three (1) restorationist movements, (2) Bucailis movements and (3) fundamentalist movements. The response to these efforts is counterproductive with efforts to catch up and at the same time with the spirit of Islam that upholds science. Therefore, a more basic study is needed on a proportional and harmonious integration integration framework. The integration of these values touches three levels (1) the level of scientific mental development, (2) The level of world view, namely establishing an Islamic world viewkrisis of the universe such, (3) Orientation level.]]>
<![CDATA[Kebutuhan Seksual Menjadi Penyebab Utama Tingginya Angka Perceraian ]]>
<![CDATA[Alfina Wildatul Fitriyah]]>
<![CDATA[ Tabsyir: Jurnal Dakwah dan Sosial Humaniora Vol. 2 No. 3 (2021): Juli : Jurnal Dakwah dan Sosial Humaniora ]]>
Publisher : <![CDATA[STAI YPIQ BAUBAU, SULAWESI TENGGARA ]]>
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DOI: 10.59059/tabsyir.v2i3.660
<![CDATA[Sexual needs are one of the factors that often cause rifts in the household, the harmony that should be created is lost little by little because the needs of mental sustenance are not met. This can have a negative impact on the sustainability of the household so that it does not cause a little divorce. To minimize the number of divorce rates, the sexual needs of couples must be considered again. This research uses the field research method, which is research carried out directly into the field to ask and observe the people who are being researched through interactions to learn about them, their life history, their habits, their hopes, fears, and dreams. Researchers meet new people or communities, develop friendships, and discover new social worlds, often considered fun. The results of research on divorce problems caused by factors of sexual need are caused by the lack of good communication between husband and wife in conveying the desire of sexual desire that makes husband and wife no longer able to maintain their domestic relationship. According to Islamic law, sexual relations are one of the obligations of the husband and become the right of isti in his mental sustenance.]]>
<![CDATA[Tinjauan Hukum Islam Terhadap Iddah dan Ihdad Wanita Karier: (Studi Kasus Di Kecamatan Jambesari) ]]>
<![CDATA[Alfina Wildatul Fitriyah]]>;
<![CDATA[Mabrurotul Mahallifah]]>
<![CDATA[ Tabsyir: Jurnal Dakwah dan Sosial Humaniora Vol. 2 No. 4 (2021): Oktober : Jurnal Dakwah dan Sosial Humaniora ]]>
Publisher : <![CDATA[STAI YPIQ BAUBAU, SULAWESI TENGGARA ]]>
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DOI: 10.59059/tabsyir.v2i4.666
<![CDATA[This work is the result of research that describes the application of the law described in the Quran and Al-Hadith as well as the Law of IHL in addressing the concepts of Iddahh and Ihdad for career women. Usually, a woman not only becomes a housewife, but also contributes to the family home by working outside the home. The discussion in this study aims to uncover everything related to women's freedom to carry out activities outside the home, but there are also demanding and restrictive religious prescriptions that must be informed by research. The research method used is qualitative field research with a qualitative descriptive approach. Data collection techniques are carried out by observation, interviews and documentation. To get these answers, researchers used primary and secondary data. Both data were analyzed using qualitative analysis methods. The underlying problem is career women who do not go through the period of Iddahh and Ihdad according to Islamic law. Based on research in Jambesari Hamlet, Jambesari Darussolah District, it was found that many women whose husbands died or were divorced did not know the period of Eiddahh according to Islamic teachings. They only follow the local village customs. From the above results it can be concluded that a wan.]]>
<![CDATA[Perspektif Al-Qur’an Tentang Sel Saraf Dalam Kajian Integrasi Agama Dan Sains ]]>
<![CDATA[Siti Nafilatul Rohmah]]>;
<![CDATA[Kholisatul Umami]]>;
<![CDATA[Ifka Ramadhani]]>;
<![CDATA[Siti Andini]]>;
<![CDATA[Alfina Wildatul Fitriyah]]>
<![CDATA[ Perspektif : Jurnal Pendidikan dan Ilmu Bahasa Vol. 2 No. 3 (2024): September : Jurnal Pendidikan dan Ilmu Bahasa ]]>
Publisher : <![CDATA[STAI YPIQ BAUBAU, SULAWESI TENGGARA ]]>
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DOI: 10.59059/perspektif.v2i3.1417
<![CDATA[Humans are God's perfect creation. Perfection lies in reason. Apart from intelligence, humans also have a brain as the control center for all human activities. The aim of this research is to examine and discover more deeply about human nerve cells from the perspective of the Koran. This research uses qualitative methods and produces descriptive data through a literature approach. The main sources start from secondary sources including books or journals related to the concept of nerve cells according to religious and scientific views. There are several verses scattered in the surahs of the Koran regarding nerve cells. The word "Naashiyah" in this verse means forelock. Scientific facts about the crown is the part of the forebrain that functions as a controller, memory and decision maker, which is known as Frontal lobe. The information from these verses is true that the forelock is the place where decisions are made and is the measuring point for right or wrong decisions taken. Therefore, Al-Quran information and scientific facts from research results are integrated with each other and show harmony.]]>
<![CDATA[Peran Sains dalam Membangun Kualitas Generasi Islam (Role of Science in Building Quality of Islamic Generations) ]]>
<![CDATA[Muhamad Iqbal Ramadhan]]>;
<![CDATA[Yazid Habibullah]]>;
<![CDATA[Alfina Wildatul Fitriyah]]>
<![CDATA[ Journal of Islamic Economics and Finance Vol. 2 No. 3 (2024): Agustus: Journal of Islamic Economics and Finance ]]>
Publisher : <![CDATA[STIKes Ibnu Sina Ajibarang ]]>
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DOI: 10.59841/jureksi.v2i3.1524
<![CDATA[Science is always associated with general science or science that studies worldly matters only. Some Muslims think that science has nothing to do with Islam or in other words Islam does not need science. If the assumption of the Islamic community about this still exists then Islam is in the danger zone, because actually Islam needs science. Islam and science are not two opposing camps, but two very solid camps. If we look deeper, the Qur'an presents many verses about science. The verses of the Qur'an about science range from 750 to 1000 verses. In fact, the first revelation that came down to the Prophet Muhammad SAW, namely the command to read. In the Qur'an it has been explained that paying attention to the universe which means also studying science is part of reading the verses of Allah SWT. Meanwhile, the results of research conducted by scientists about the universe do not contradict the Qur'an which was revealed 1400 years ago. If science and technology are only controlled by non-Muslims, then Muslims will be considered weaker and lower in the field of science. Therefore, Islam needs the next generation of people who love and understand the contents of the Qur'an and are not blind to science, especially science. Islam will flap its wings more in the field of science and technology so that a generation of IMTAQ and IPTEK is formed, namely a generation of Muslims who have faith and piety and master science and technology. Science is also important in the development of Islam because science brings knowledge that is very important in future generations and science also plays an important role for all people in this world. In the context of building the quality of the Islamic generation, there are several important aspects that need to be considered, namely;]]>
