Al-Izzah: Jurnal Hasil-Hasil Penelitian
Al-Izzah receive article from academics, researchers, and students national and international in the field of Muslim community, education, culture, gender, and any social religious issues. The articles published in the journal Al-Izzah covers scientific research result as a priority research, scientific articles review, and responses or critics to the existing the prior researches. Journal Al Izzah published twice a year by Intitute of Research and Community Development (LP2M) IAIN Kendari and always places Islam and Muslim society in the central focus of academic inquiry. Article submitted in the form of original ideas, based on research result (both library as well as fieldwork), and not yet ever published in journal anywhere. The manuscript submitted to Al-Izzah is independently reviewed by at least two reviewers in the form of "double-blind review". Decision for publication, amendment, or rejection is based upon their reports/recommendation. In certain cases, the editor may submit an article for review to another, third reviewer before making a decision, if necessary.
Articles
226 Documents
<![CDATA[Integrasi Kegiatan Masyarakat Budaya Lokal dan Lembaga dalam Pendidikan Toleransi ]]>
<![CDATA[Jazuli Mukhtar]]>;
<![CDATA[Yunus Yunus]]>;
<![CDATA[Ichwan Nugroho]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 16, No. 1, Mei 2021 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
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DOI: 10.31332/ai.v0i0.2676
<![CDATA[The research explains the form of local wisdom of Bugis culture as a cultural value that characterizes the Palopo people. The local wisdom developed in Palopo City is in line with the pluralistic Palopo culture developing in Indonesia. Palopo people has local wisdom values such as humanizing. These values are always preserved so that they become the glue of religious harmony in Palopo City. The type of this research is ethnography. The research findings show that knowledge and understanding of the cultural traditions of society that contain pluralism allow students to suspend suspicion or even wholly disappear negative things that students have understood about other religions. The concept of pluralism is seen from implementing the cultural philosophy in Palopo, namely Sipakatau, Sipakalebbi, and Sipakaingge. Two universities, IAIN Palopo and Andi Djemma University practice the local wisdom values. The results shows that personally, students who were actively involved in the implementation of local wisdom education felt that they had experienced significant changes. In the aspect of faith, they are increasingly convinced of their religion while still providing adequate space for a good and correct assessment of the truth of the teachings of other religious and cultural beliefs.]]>
<![CDATA[Penolakan Peran Dokter Sebagai Eksekutor Sanksi Hukum Kebiri di Indonesia: Perspektif Filsafat Hukum Islam ]]>
<![CDATA[Abdul Aziz Harahap]]>;
<![CDATA[Athoillah Islamy]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 16, No. 1, Mei 2021 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
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DOI: 10.31332/ai.v0i0.2740
<![CDATA[Behind the pro-contra polemic of imposing castration legal sanctions for criminals of pedophilia in Indonesia, doctors have a dilemma as a profession that is considered to have medical competence and is worthy of being executors. It is due to the principle of maintaining the safety of human souls and the prohibition of taking action that endangers the lives of others in the code of ethics for the medical profession. The research seeks to present the perspective of Islamic legal philosophy in analyzing the arguments in the Indonesian Doctors Association (IDI) rejection as the executor of the punishment for castration. This research is qualitative in the form of a literature review. This type of legal research is included in the category of philosophical normative Islamic law research using Islamic law principles (qawaid fiqhiyah). This research concludes that the principle of not endangering the safety of others in the medical profession is parallel to the rules of Islamic law (fiqh) which reads al-ḍararu yuzālu (fade must be eliminated). However, the provisions of the fiqh rule are not absolute. It means that under certain conditions, the act of harming someone is allowed in order to create public benefit (al-maslahat al-ammah). Therefore, a doctor who serves as executor in applying the caste penalty for pedophile offenders does not contradict the philosophy of Islamic law.]]>
<![CDATA[Organizational Culture Dimensions in the Management of PM Gontor 7 Putera, Southeast Sulawesi ]]>
<![CDATA[Syahrul Syahrul]]>;
<![CDATA[Suryadi Suryadi]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 16, No. 1, Mei 2021 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
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DOI: 10.31332/ai.v0i0.2492
<![CDATA[This article aims to investigate: (1) ideas and ideals of the establishment of PM Gontor; (2) Phases of the grounding of Gontor's PM ideas; 3) Proliferation of PM Gontor as the largest pesantren corporation in Indonesia; 4) Elements of Gontor's organizational culture. Data was collected through interviews, observations, and documentation studies. Data analysis was carried out through four stages, namely: domain analysis, taxonomic analysis, compound analysis, and analysis of cultural themes. The results showed: (1) The existence of PM Gontor started with Pesantren Tegalsari ideas about the responsibility of advancing the Islamic Ummah and seeking the pleasure of Allah SWT; (2) The earthing phases of PM Gontor's ideas stretched during the founding of Old Gontor, the planting of shared values in the New Gontor era, instilling shared values through tiered education (3) The Gontor PM Proliferation is an effort to spread Gontor energy throughout Indonesia; (4) The elements of organizational culture in PM Gontor include the ideas/ideals of Tegalsari, educational strategies, shared values in the five souls, and the application of the five-term as a producer of the PM Gontor artifacts. The implication of this research is to continuously improve educational institutions by revitalizing the main dimensions of organizational culture.]]>
<![CDATA[Nawawi al-Bantani, Ashhab al-Jawiyyin di Bidang Hadis: Rihlah, Genealogi Intelektual, dan Tradisi Sanad Hadis ]]>
<![CDATA[Hafidhuddin Hafidhuddin]]>;
<![CDATA[Saifuddin Zuhri Qudsy]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 16, No. 1, Mei 2021 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
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DOI: 10.31332/ai.v0i0.2432
<![CDATA[Nawawi al-Bantani as an archipelago scholar through the Tanqih al-Qaul has contributed to the study of hadith in the mid-nineteenth century AD. The intellectual tradition developed by Nawawi al-Bantani became the scientific traditions that developed in Haramayn (Mecca and Medina), and the traditions Islam in the archipelago, especially in Islamic boarding school on an ongoing basis. This study aims to determine the socio-historical intellectual traditions of Nawawi and fiqh al-hadith contained in the Tanqih al-Qaul. Departing from that, the historical research method is used in uncovering the object of research. The results of this study indicate that the Lubab al-Hadith by al-Suyuthi (d. 911) was first recited by Nawawi al-Bantani in the mid-nineteenth century AD, through the syarah compiled by Nawawi there were seven ideas in the context of understanding hadith (fiqh al-hadith), this refuses the notion that the study of the eyes has not been touched, Nawawi al-Bantani has made efforts in this regard. In addition, Nawawi as sayyid ulama’ al-hijaz and musnid, not only compiled hadith books and spread his thoughts in the field of hadith, which at that time was more oriented towards the dialectics of sufism and fiqih. Through Nawawi, the intellectual genealogy traditions called sanad continues to be continuous, especially for students and scholars in the archipelago after that and brings its own style to the tradition of learning hadith in Indonesia.]]>
<![CDATA[Relasi Kekerabatan Patronase Masyarakat Muna ]]>
<![CDATA[Asliah Zainal]]>;
<![CDATA[Muhammad Asrianto Zainal]]>;
<![CDATA[Waode Ainul Rafiah]]>;
<![CDATA[Wa Kina Wa Kina]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 16, No. 1, Mei 2021 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
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DOI: 10.31332/ai.v0i0.2794
<![CDATA[This study is addressed to two things: the relationship of kinship and patronage, which take place in social aspect (education and economy) and culture (life cycle ceremony), and the relation of patronage kinship system, which implies on cohesion social community of Muna. This study showed that the relation of the Muna family was tied socially and culturally by two vertices, descent/affinity relation and patronage relation or patronage kinship system and in local term called intaidi bhasitie (we are family). The patronage kinship in Muna family works in almost every aspect of community life, both in social; educational, economic, even political; and cultural (life cycle ceremony). By using Anthropological family, this study argues that the kinship systems wrapped by patronage or boosted patronage by kinship relationships are neither firm nor sustainable. It may be safe in education, economy, and cultural aspects but may be weakened in political preference. Even though a relative still tied up in a family's node but his indifference will be called "family but not". This social relationship will threaten the bond of kinship that eventually fragile and unravel, and the social relation seems to be a pseudo kingship. This research implies that the social relations of patronage kinship will threaten kinship ties which are eventually fragile and unravel, resulting in pseudo kingship if the conditions for a patron-client as Scott's theory are not fulfilled, and eventually become a transactional relationship bond. This research is expected to provide an understanding that kinship ties or patronage relations are traditionally socio-cultural capital that is increasingly threatened by the demands of economic and political interests in modern transactional relationships.]]>
<![CDATA[Teaching About Female Genital Mutilation: Complex Question of Cultural Relativism and Preventive Movement ]]>
<![CDATA[Nur Quma Laila]]>;
<![CDATA[Hasse Jubba]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 16, No. 2, November 2021 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
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DOI: 10.31332/ai.v0i0.3357
<![CDATA[This study aims to investigate three things. First, how is the tendency of the perspective used in discussing the issue of female circumcision in society; second, what is the value base that distinguishes the practice of female circumcision in one society from another; and third, how each value base in the practice of female circumcision is realized or transformed in the feminist movement. The research was carried out with a qualitative approach where data were obtained using a literature study method by reading books, journal articles and various reports on the practice of female circumcision. The results show that studies that discuss the practice of female circumcision tend to be discussed in five perspectives, namely in the perspective of gender, culture, health, religion and law. In practice, female circumcision has a different value base from one society to another. The value bases used in female circumcision include women's initiation into adulthood; purification or cleansing, beautification; and female fertility. Different value bases become the basis for feminists to make efforts to prevent the practice of female circumcision, starting from the level of binding regulations to prevent the practice of female circumcision, community participatory dialogue to abandon the practice of female circumcision, and empowering women through education and the economy.]]>
<![CDATA[Teori Humanisme sebagai Dasar Etika Religius (Perspektif Ibnu Athā’illah Al-Sakandarī) ]]>
<![CDATA[Chairunnisa Djayadin]]>;
<![CDATA[Fathurrahman Fathurrahman]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 15, No. 1, Mei 2020 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
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DOI: 10.31332/ai.v0i0.1788
<![CDATA[This study aims to provide a comprehensive and in-depth overview of the results of studying and analyzing the thoughts of Ibn Athā'illah Al-Sakandarī about the theory of humanism as the basis of religious ethics. This research methodology, using the library research method with a philosophical approach, can provide an overview of Ibn Athā'illah Al-Sakandarī's thinking tools about the theory of humanism as a basis for religious ethics as a whole and in-depth. The results of the study showed that humanism, in the view of Islam, means to put forward the humanity that applies fairly and lives peacefully amid differences, this is in line with the thought of Ibn Athā'illah based on the Qur'an and Sunnah. Ibn Athā'illah encourages humans to reach the highest level, namely macrifat, where the values of wisdom are a reflection of the theory of humanism as the construction of religious ethics, then Ibn Athā'illah encourages humans to seek knowledge as well as the development of reason. Ibn Athā'illah encouraged humans to develop according to the conditions of the times by not leaving obedience to God. The thought of Ibn Athā'illah was also acceptable in various circles, scientists, workers and so on, besides that with the value of humanism, harmony in society was formed so that Muslims were not in a debate in carrying out his nature as a human being.]]>
<![CDATA[Relasi Kuasa Ulama Sufi dan Negara dalam Kultur-Budaya Politik Indonesia ]]>
<![CDATA[Rubaidi Rubaidi]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 16, No. 2, November 2021 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
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DOI: 10.31332/ai.v0i0.3143
<![CDATA[This article examines the critical role of the dimensions of Sufism represented by Sufi ulama in the public sphere (political power) state, either directly or indirectly. In Indonesian historicity, the relationship between Sufi ulama and the state has lasted centuries, even to the modern era. In political theory, there is a "descending of power" and an "ascending of power". Descending power is identical to religiopolitical power, namely power based on religion by placing Sufi scholars as representatives of the people and above the king's power. Power is interpreted as a political system that separates religion and state. This problematic relationship places Sufi ulama in a transcendent way to become part of the state both directly and remotely. Examples of ascending of power are shown clearly through the figures of Habib Lutfi bin Yahya and KH. Maimun Zubair (Mbah Maimun) is in the midst of a potential nation clash during the 2019 presidential election process. This study is based on secondary sources in related references and primary sources. The primary source is based on the thoughts of a Sufi teacher and the murshid of Majelis Shalawat Kubro, Shalawat Muhammad, and Shalawat Adlimiyah in East Java.]]>
<![CDATA[Dominasi Internet di Ruang Publik: Studi Terhadap Penyebaran Wacana Gerakan Bela Islam 212 di Indonesia ]]>
<![CDATA[Hasse Jubba]]>;
<![CDATA[Tawakkal Baharuddin]]>;
<![CDATA[Mustaqim Pabbajah]]>;
<![CDATA[Zuly Qodir]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 15, No. 1, Mei 2020 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
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DOI: 10.31332/ai.v0i0.1631
<![CDATA[The emergence of the term new media is very closely related to the presence of the internet in human life. Even though in its development, new media is not only limited to the Internet, but the Internet is a tool or media that is used in the era of new media, such as in the events of Bela Islam 212 in Indonesia. The Islamic defense action is known as the Gerakan 212 in coverage in many secular mainstream media and community media among diverse Muslims. The Gerakan Bela Islam 212 was later appreciated as a peaceful act. That is because the action was demonstrated through such a large mass mobilization. This study aims to analyze and study how the dominance of the Internet in public spaces over the spread of discourse on the 212 Islamic movements in Indonesia. The results of this study found that the Internet and social media are new media, with its users able to easily participate, share, and create new spaces in distributing news and discourse on Gerakan Bela Islam 212. Stable Internet penetration and also the use of media networks online is a form of social control tool in a democratic system. Social media is considered capable of mobilizing the masses of the Gerakan Bela Islam 212 in Indonesia to be actively involved and present at the Jakarta Monas. This proves that the Internet dominates public spaces related to the issue of reporting and discourse of Islamic action by the use of social media networks.]]>
<![CDATA[Internalisasi Nilai Islam di era Post-truth: Instagram dr@zaidulakbar sebagai Media Literasi Informasi Kesehatan ]]>
<![CDATA[Ditha Prasanti]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 15, No. 1, Mei 2020 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
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DOI: 10.31332/ai.v0i0.1790
<![CDATA[Author explains Instagram account about Islamic and health information. In the current post-truth era, when a variety of health information that is spread is not necessarily true, it can be justified or assumed to be true, the account of dr@zaidulakbar is present to counter the issue of health hoaxes. The author wants to know the process of internalizing Islamic values in the post-truth era through the account of dr@zaidulakbar as a media for literacy in health information. How not, as a doctor, his name became a credible source by carrying the mission of his mission in spreading health information to the public. The Instagram account has 2.1 million followers with a tagline that "goes back to the health of the al-Qur’an and the Sunnah of the Prophet Muhammad and His world". The author examines this research using virtual ethnographic methods, and data collection techniques such as observation, interviews, and literature studies. The results showed that 1) the process of internalizing Islamic values begins with verbal messages in the form of various health information based on the al-Qur’an and the Sunnah of the Apostles uploaded by ZA in his account and non-verbal messages carried by the account of dr@zaidulakbar; 2) dr@zaidulakbar's account is a solutive media in the process of internalizing Islamic values for millennial generation in the post-truth era; 3) dr@zaidulakbar's account responds to the challenges of the post-truth era as a medium for literacy in health information in minimizing health hoaxes.]]>
