Mawaizh : Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan
Mawai'zh: Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan, ISSN: 2252-3022 (cetak) dan 2614-5812 (elektronik) merupakan jurnal kajian ilmiah pemikiran konseptual maupun penelitian yang berkaitan dengan bidang dakwah dan pengembangan sosial kemanusiaan. Jurnal ini memiliki program yang bertujuan mengembangkan kajian ilmiah yang bercorak interdisipliner, termasuk interseksi antara studi agama dan ilmu-ilmu sosial humaniora. Jurnal Mawa'izh ini terbit 2 (dua) edisi dalam setahun.
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122 Documents
<![CDATA[Kematangan Beragama dalam Perspektif Psikologi Tasawuf ]]>
<![CDATA[Zulkarnain, Zulkarnain]]>;
<![CDATA[Damara, Farrel]]>
<![CDATA[ Mawaizh : Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan Vol 10 No 2 (2019): Religion and Sciences Challenges in Indonesia Context ]]>
Publisher : <![CDATA[Faculty of Da’wa and Islamic Communication, State Institute for Islamic Studies of Syaikh Abdurrahman Siddik Bangka Belitung ]]>
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DOI: 10.32923/maw.v10i2.873
<![CDATA[The psychology of Sufism has a strong connection in all areas of human life in modern times. The modern human is not enough to be able to understand the material, scientific, technological and cultural needs. Certainly, modern humans demand answers on how to display spirituality in religious practices. Psychology and Sufism as a holistic approach oration that integrates psychic and spiritual can provide solutions to human problems. Through spirituality, a person will be able to purify the soul in religious behavior, improve morals, the reference lines in the noble values of the religion he believes. Religious maturity contains patterns of adjustment with religious awareness and religious beliefs adopted. Applying the noble values of religion that are embraced comprehensive in aspects of daily life. As a spiritual door (Sufism) is a container for the formation of a person's religious behavior carried out in religious activities. The purpose of this paper is to describe and certainly to know the maturity of religion from the perspective of Sufism psychology based on theorization. The psychology of Sufism is a typical paradigm to overcome the problem of human psychiatric illness through religious worship practices, healthy mental processes in life. Certainly able to find peace and happiness in living in diversity.]]>
<![CDATA[Source of Crime in Islamic Psychological Perspective ]]>
<![CDATA[Kurniawan, Wahyu]]>;
<![CDATA[Hapsoh, Siti]]>
<![CDATA[ Mawaizh : Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan Vol 10 No 2 (2019): Religion and Sciences Challenges in Indonesia Context ]]>
Publisher : <![CDATA[Faculty of Da’wa and Islamic Communication, State Institute for Islamic Studies of Syaikh Abdurrahman Siddik Bangka Belitung ]]>
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DOI: 10.32923/maw.v10i2.876
<![CDATA[Crime is a problem that has long occurred, even since the beginning of the fall of the prophet Adam and Eve. So far, the problem of crime is only involved in information that comes from binding laws and regulations. Crimes that have been considered crimes are only limited to individuals who are trapped in the context of mistakes without explaining the origin of the source of the crime committed. About crime also tends to be discussed in the science of criminology. In the field of criminology, W Boger himself is divided into two, namely pure criminology that breeds criminal science in criminal anthropology, criminal sociology, criminal psychology, criminal psychopathology and neuropathology and phenology while applied criminology is criminal hygiene, criminal politics and criminalism. This writing is sharpened at the source of crime in the perspective of Islamic psychology. In Islamic psychology itself, crime is basically not much different from the psychological outlook developed by Freud's psychoanalysts such as explaining between Id, Ego and Super Ego, if in Islamic psychology the source of crime can be found in Nafs explanations such as Vegetable Nafs, Animal Nafs, and Human Insights . This crime has an explicit explanation in the Animal Nafs.]]>
<![CDATA[Implementasi Peraturan Gubernur (Pergub) DIY Nomor 81 Tahun 2014 tentang Penanganan Pasung di Kab. Kulonprogo Yogyakarta ]]>
<![CDATA[Yanasari, Pebri]]>
<![CDATA[ Mawaizh : Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan Vol 10 No 2 (2019): Religion and Sciences Challenges in Indonesia Context ]]>
Publisher : <![CDATA[Faculty of Da’wa and Islamic Communication, State Institute for Islamic Studies of Syaikh Abdurrahman Siddik Bangka Belitung ]]>
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DOI: 10.32923/maw.v10i2.882
<![CDATA[Penelitian ini bertujuan untuk mengetahui bagaimana implementasi dari peraturan Gubernur Nomor. 81 Tahun 2014 tentang Penanganan pasung di kabupaten Kulonprogo. Latarbelakang penelitian ini didasarkan pada analisis peneliti menemukan bahwa masih banyaknya keluarga yang melakukan pemasungan dan kurangnya koordinasi lintas sektor DIY tingkat Kab/Kota dalam menangkap isu pemasungan yang terjadi. Implementasi peraturan gubernur mengenai penanganan pasung ini jika dilihat dari fakor diatas masih membutuhkan usaha yang lebih keras dan belum berjalan dengan baik. Untuk menganalisis implementasi peraturan gubernur tersebut peneliti menggunakan deskriptif kualitatif. Fokus penelitian adalah implementasi, Orang Dengan Gangguan Jiwa dan penanganan pasung. Data dikumpulkan melalui observasi, wawancara dan dokumentasi. Teknik analisis data adalah kualitatif. Hasil penelitian menunjukkan bahwa peraturan gubernur Nomor 81 tahun 2014 ini belum terimplementasikan dengan baik sesuai dengan apa yang diatur di dalam pergub tersebut. Maka diperlukannya upaya yang lebih keras dalam penjalanan fungsi atas peran yang tertera dalam pergub. Untuk faktor penghambat implementasi Pergub ini berupa stigma negatif keluarga dan masyarakat, belum adanya jobdesk yang terperinci, ODGJ yang dipasung tidak memiliki kartu identitas, tidak adanya perencanaan dan anggaran yang jelas, belum adanya Unit atau LSM yang bergeraak di bidang ODGJ, serta fasilitas puskesmas yang belum memiliki rawat inap untuk ODGJ. Untuk faktor pendukungnya adalah kepedulian pemerintah DIY, sosialisasi, Sumber Daya Manusia serta pentingnya keberadaan rumah sakit jiwa dan puskesmas yang memiliki pelayanan terhadap ODGJ.]]>
<![CDATA[Manajemen Diversity dan Kesetaraan dalam Lembaga Pendidikan Islam: Suatu Analisis Realitas Sosial ]]>
<![CDATA[Riyadi, Ivan]]>
<![CDATA[ Mawaizh : Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan Vol 10 No 2 (2019): Religion and Sciences Challenges in Indonesia Context ]]>
Publisher : <![CDATA[Faculty of Da’wa and Islamic Communication, State Institute for Islamic Studies of Syaikh Abdurrahman Siddik Bangka Belitung ]]>
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DOI: 10.32923/maw.v10i2.883
<![CDATA[This article is written based on consideration of the reality of students as a diversity and equality community that is unique to discuss, often also occurs in Islamic educational institutions in diversity that can be solved by diversity management and equality that have a spirit of togetherness and vision of unity. To get a complete picture in this article, a qualitative approach to the design of literature research is used. The results show that diversity management and equality can be a solution to create peace in the school's scope of diversity. The relationship of educational institutions to the community is an effort that can be felt in creating harmony among ethnic groups.]]>
<![CDATA[Radio SQ dan Pengembangan Dakwah: Studi Difusi Inovasi tentang Peran Radio SQ 104.3 FM Pangkalpinang dalam Usaha Pengembangan Dakwah Islam di Wilayah Pangkalpinang ]]>
<![CDATA[Safril, Safril]]>
<![CDATA[ Mawaizh : Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan Vol 10 No 2 (2019): Religion and Sciences Challenges in Indonesia Context ]]>
Publisher : <![CDATA[Faculty of Da’wa and Islamic Communication, State Institute for Islamic Studies of Syaikh Abdurrahman Siddik Bangka Belitung ]]>
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DOI: 10.32923/maw.v10i2.889
<![CDATA[Da'wah Islamiyah activities can be done by any method and media, including preaching by the radio. 104.3 FM SQ Radio is a kind of Da’wah Radio in the Pangkalpinang area. This radio has an important role in the effort to develop Islamic da'wah in the Pangkalpinang and Bangka Belitung regions, through its broadcast program which is divided into two forms, namely: On Air and Off Air. Referring to the theory of Innovation Diffusion, there are five important roles of SQ FM Radio in the effort to develop da'wah, namely: 1) Knowledge; 2) Persuasion; 3) Decision; 4) Implementation; and 5) Affirmation.]]>
<![CDATA[Konsep Kesehatan Reproduksi Perempuan dalam al-Qur’an ]]>
<![CDATA[Dewi, Ratna]]>
<![CDATA[ Mawaizh : Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan Vol 10 No 2 (2019): Religion and Sciences Challenges in Indonesia Context ]]>
Publisher : <![CDATA[Faculty of Da’wa and Islamic Communication, State Institute for Islamic Studies of Syaikh Abdurrahman Siddik Bangka Belitung ]]>
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DOI: 10.32923/maw.v10i2.920
<![CDATA[The purpose of this study is to find out the verses of the Qur'an related to women's reproductive health, as well as the contextual interpretation of the commentators, so that it can be seen that the Qur'an is concerned with the reproductive health of women. The concept of reproductive health of women according to the Koran consists of six concepts, namely: Menstruation (Menstruation), sex and sexuality, pregnancy, childbirth, breastfeeding, and child care. All of these concepts are taken from the explanation of the Qur'an and so in the contextual interpretation of the commentators. The results of this study conclude that the commentators have a broad understanding relating to the science of reproductive health of women. Like menstruation, about menstrual blood described in the Surah Al-Baqarah verse: 222. Then the concept of the prohibition of adultery in Islam contained in Surah al-Isro 'verse: 32. Pregnancy, verses of the Qur'an that explain about pregnancy very much, among them, Al-Qur'an Surat Al-Mukminun verses 12-14. Childbirth, Al-Qur'an explains the verse about childbirth contained in the Surah Al-Ahqaf verse 15. Breastfeeding, Breastfeeding is also a function of reproduction. Verses that explain about breastfeeding include Surah Al-Baqarat verse 233. And caring for children, as Allah SWT says in the Qur'an is related to the care of children Lukman verse verse: 13.]]>
<![CDATA[Dampak Perkembangan Teknologi Informasi dan Komunikasi terhadap Perilaku Intoleransi dan Antisosial di Indonesia ]]>
<![CDATA[Kusuma, Rafles Abdi]]>
<![CDATA[ Mawaizh : Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan Vol 10 No 2 (2019): Religion and Sciences Challenges in Indonesia Context ]]>
Publisher : <![CDATA[Faculty of Da’wa and Islamic Communication, State Institute for Islamic Studies of Syaikh Abdurrahman Siddik Bangka Belitung ]]>
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DOI: 10.32923/maw.v10i2.932
<![CDATA[The paper aims to exploration how the impact of the information and technology development in Indonesia. Especially, focus on the raising of the attitude and behavior that tend toward intolerant and antisocial. That behavior and attitude extremely were disturbing our social life. The flood of information in cyberspace causes disinformation that makes people split into poles of homogeneity, so people are not accustomed to a difference and are not trained to see problems from various sides. The transformation process taking place with a multilayer communication model has resulted in humans who are more individualistic and communalism, which leads to intolerant and antisocial behavior. Even today, communities are still divided into groups called "cebong" and "kampret". These two political poles cause people did not respect each other's differences. They spread hatred of speech and reject each other's activities, including worship activities. If this kind of social condition is allowed to leave, Indonesia will always be in an unsafe and comfortable condition. It should be prevented by knowing various characteristics or symptoms that arise from the behavior of people around us, both directly in the real world and through social media. Therefore, the authors offer a solution namely: strengthening the role of religion, especially in da'wa and internalization of the ideology of Pancasila, the enforcement of the constitution and humanist legal rules in Indonesia.]]>
<![CDATA[Dinamika Peradaban Kampung di Bangka ]]>
<![CDATA[Sulaiman, Rusydi]]>
<![CDATA[ Mawaizh : Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan Vol 10 No 2 (2019): Religion and Sciences Challenges in Indonesia Context ]]>
Publisher : <![CDATA[Faculty of Da’wa and Islamic Communication, State Institute for Islamic Studies of Syaikh Abdurrahman Siddik Bangka Belitung ]]>
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DOI: 10.32923/maw.v10i2.978
<![CDATA[Indonesia is known for its vast territory consisting of thousands of islands. One of them is Pulau Bangka—an island which also includes many villages in the right and left row of roads with other completeness as the reality of the village in Bangka. Sociologically, the island is harmed because the form of the village in Bangka is more due to colonial policy in the middle of nineteen century. It was , different from previous village land inherited by the ancestors (Atok-Nek) in Bangka. This article focuses on early village discussions in Bangka named kampung with qualitative research methods sourced from data related to the subject matter. This research produces several sub-discussions, namely: village philosophy, archaeological data in Bangka, the history of kampung in Bangka, kampung and strengthening civilization. Kampung does not appear immediately in the history of Bangka, but there were in long process. Early Bangka people inherited some ranges; memarung, panggung, bubung kampung and nganggung. Then adopted by Malay Islam (urang lah. In philosophical Islam, there was a process of strengthening local wisdom values as a form of kampung civilization in Bangka island.]]>
<![CDATA[Konsep Dakwah Efektif ]]>
<![CDATA[Supriyanto Supriyanto]]>
<![CDATA[ MAWA IZH JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN Vol 9 No 2 (2018): Mawai'zh Desember ]]>
Publisher : <![CDATA[Faculty of Da’wa and Islamic Communication, State Institute for Islamic Studies of Syaikh Abdurrahman Siddik Bangka Belitung ]]>
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DOI: 10.32923/maw.v9i2.1133
<![CDATA[Da'wah is part of an important activity in Islam that seeks to socialize Islamic teachings to the public at large. Da'wah activities become a privilege for Muslims, especially for preachers who have integrity, qualifications, and scientific competence regarding Islam. In order for the da'wah messages delivered by a preacher to people can be understood, accepted, and well-practiced by the wider community, preaching must be effective. Effective da'wah requires a number of qualifications, especially those within the preachers and the mastery of the relevant methods of preaching. This paper tries to decipher the concept of effective da'wah by focusing on the factors of da'wah methods.]]>
<![CDATA[Kedatangan dan Perkembangan Islam ke Indonesia ]]>
<![CDATA[Nasution, Fauziah]]>
<![CDATA[ Mawaizh : Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan Vol 11 No 1 (2020): Religious Life in Indonesia Today ]]>
Publisher : <![CDATA[Faculty of Da’wa and Islamic Communication, State Institute for Islamic Studies of Syaikh Abdurrahman Siddik Bangka Belitung ]]>
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DOI: 10.32923/maw.v11i1.995
<![CDATA[There are several theories about the arrival of Islam in Indonesia. The diversity of theories is due to the phenomenon of complexity, i.e. Islam does not originate from one place/country, nor is it carried by one group of people and not at the same time. Another factor influencing the diversity of theories is the difference in evidence, elements of interest, religious subjectivity, and the ideology of historians. Although there have been conclusions about the beginning of the entry of Islam into Indonesia in 1963, the process of coming and developing Islam in Indonesia is a changing study. So there is still an opportunity to correct or strengthen an existing theory. Ulama were central actors in the early arrival and development of Islam to Indonesia. Arabic scholars who work as traders are the first group to bring and develop Islam into the territory of Indonesia, then continued by preachers from the professional Sufi circles. The figure of the Sufi cleric is strongly attached to two figures: the merchant who spreads Islam through trade as well as the heartbeat of the people's economy, and to the sultan who spreads Islam through his power. These crystallized characteristics of the propagator of Islam make Islam develop effectively. Islam was developed by Ulama through three channels namely; cultural (da'wah, education, art, culture, and marriage), structural (politics and power), economy (trade routes). In other words, the process of Islamization in Indonesia is influenced by political power and the spirit of preaching.]]>
