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<![CDATA[PENDIDIKAN AGAMA ISLAM BERWAWASAN LINGKUNGAN HIDUP ]]>
<![CDATA[Siti Yumnah]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 14 No. 2 (2020): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v14i2.765
<![CDATA[In fact, if we reflect and re-understand the verses of the Koran, it has become clear that natural disasters and environmental crises are the result of human activity. Environmental damage has long been pointed out in the Koran. In Islam's view, human beings are actually Allah's creatures assigned as caliphs, as regulators, and maintainers of this earth. But the grievous reality that is happening right now is that it is increasingly complex and leads to uncontrolled conditions with increasing world population growth that exceeds the natural productivity capacity of the earth. A large population is a potential for advancing the country, but if it is not balanced with an adequate level of understanding of ecology then it means disaster. Humans now have openly exploited the natural resources on earth and forced the earth to give more than what the earth produced according to its capacity. So this is where the role of Islamic education is needed as a reminder and bearer of good news to humans so that they are always obedient and obedient to Allah's commands to be able to be a caliph who is able to preserve the environment on earth along with other creatures.]]>
<![CDATA[PEMIKIRAN FIQH DAN TASAWWUF SYEKH MUHAMMAD NAWAWI BANTEN DAN PENGARUHNYA TERHADAP MODERASI BERAGAMA DAN PERDAMAIAN ]]>
<![CDATA[Ahmad Muzakki]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 14 No. 2 (2020): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v14i2.770
<![CDATA[Syekh Muhammad Nawawi Banten is a figure of the Indonesian Ulama who has a major contribution in Islamic law and the formation of national character. His works cover various disciplines. Syekh Nawawi is one of the scholars who are able to combine science of jurisprudence and tasawwuf. In his Sufi fiqh thinking there are a number of moderation values that affect peace. This study uses literature and conceptual studies. The values of moderation in fiqh thinking include always trying to minimize differences of opinion, tolerant in the midst of differences of opinion madzhab, be careful (ihtiyath) in setting the law, and not fanatic madzhab. While among moderate thoughts in Sufism is the teaching about the combination of Shari'a, Tariqot and the nature, between tawakkal and endeavor in seeking income. The values of moderation in the thought of fiqh and tasawwuf Shaykh Nawawi Banten are very influential in shaping the nation's character and creating peace. This can be seen from the moderate thinking of his students who have extraordinary influence in Indonesia. The thought of fiqh and Sufism Shaykh Nawawi can foster tolerance, mutual respect amid differences, enthusiasm for work and discipline in all activities.]]>
<![CDATA[KONSEP TAFSIR DAN TAKWIL DALAM PRESPEKTIF AS-SYATIBI ]]>
<![CDATA[Jonwari Jonwari]]>;
<![CDATA[Faiz Zainuddin]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 14 No. 2 (2020): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v14i2.791
<![CDATA[As a religion that respects differences, interpretive differentiation thrives in Islam in accordance with the nature of its teachings which are accepting many interpretations. Therefore, differences and disagreements cannot be avoided in appreciating the moral messages contained in the dictums of religious teaching itself. Of course this fact is a very unique phenomenon in the Islamic scientific tradition which should be approved. Because this phenomenon can actually bless mankind on the earth, and at the same time can emphasize that Islam is a dimensional religion and always provides many alternatives in every spectrum of teachings. Therefore, interpretation must be seen as a dialectical process between the interpreter, the Al-Qur'an, and the changing reality. Therefore, the interpretation must become an intellectual tradition that must be preserved so that the guidance of Al-Qur'an is always in tune with the trends of the times that are constantly rolling. However, in its development, the intensity of the thought has deepened, a new phenomenon has emerged which gives birth to an adage that it turns out that Al-Qur'an is not a pure revelation of God. However, it is more of a dialectical product between the words of God and the socio-cultural reality which is the entry point of a text being revealed. So that an impression appears that implies Al-Qur'an as a cultural product. It becomes certain that in the process of extracting the meaning of Al-Qur'an, a methodical concept is needed that places its significance in linguistic studies, which of course does not ignore the objective-humanist factors.]]>
<![CDATA[COMPUTER MEDIATED COMMUNICATION (CMC) DALAM PEMBELAJARAN BAHASA INGGRIS ]]>
<![CDATA[Risma Fahrul Amin]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 14 No. 2 (2020): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v14i2.796
<![CDATA[The Industrial Revolution 4.0 has produced many breakthroughs especially the appearance of communication platforms that gave colour to English learning in Indonesia. Therefore computers are very useful in language class, although basically computers are only tools for mediating student’s communication in English learning. This paper describes Computer Mediated Communication (CMC) in English learning.]]>
<![CDATA[PEMBELAJARAN DALAM ERA“NEW NORMAL” DI PONDOK PESANTREN NURUL QARNAIN JEMBER TAHUN 2020 ]]>
<![CDATA[Hosaini Hosaini]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 14 No. 2 (2020): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v14i2.860
<![CDATA[Covid-19 pandemic outbreak not only hits education in kindergarten, elementary level, junior high school, senior high school, and university, but also it hits education in islamic boarding school throughout Indonesia. New Normal is a change in behavior to continue carrying out activities normally but with the addition of implementing health protocols to prevent Covid-19 transmission.This research uses an exploratory case study. The approach uses descriptive qualitative research methods used to obtain information content on the readiness of Pondok Pesantren Nurul Qarnain in carrying out teaching and learning process in the time of Covid-19 pandemic. Teaching and learning activities have been carried out at Pondok Pesantren Nurul Qarnain, by following the health protocol. The advantage of this system is there is no reduction in the learning system. The implementation of teaching and learning activities for students at the pesantrean remains in accordance with curriculum standards. because of the configuration of the board students.]]>
<![CDATA[PENERAPAN KONSELING KELOMPOK TERHADAP PENURUNAN PERILAKU AGRESIF SISWA SEKOLAH MENENGAH PERTAMA ]]>
<![CDATA[Fifqi Alrais Siswanto]]>;
<![CDATA[Suroso]]>;
<![CDATA[Sahat Saragih]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 14 No. 2 (2020): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v14i2.893
<![CDATA[Adolescence is a time when someone has negative behavior, a difficult phase for children and parents. Emotional imbalance and instability in many ways manifest itself at this time. Emotional inconsistency in adolescents causes adolescents to act responsively such as aggressive, rebellious, stubborn, annoying behavior, which results in social problems in interacting with those around them. The aggressive behavior of students in schools has become a universal problem, and is likely to increase recently. The purpose of this study was to see the application of group counseling to decrease the aggressive behavior of high school students. Another objective of the study is to examine the differences in the application of group counseling before and after treatment. Purposive sampling and aggressive scales were used in this experiment, to obtain 20 samples consisting of 10 students in the control group and 10 students in the experimental group at SMP Negeri 13 Surabaya who were recorded as having committed aggression at school. The rule used is a quantitative approach to analyzing data. The results of the field survey showed that students often protested and disrespected teachers, cursed, cursed, made chaos, made noise, said indecent words, and lied. By utilizing group dynamics, the authors provide group counseling interventions to reduce students' aggressive behavior. From the results of the study, it is proven that group counseling has an effect on decreasing aggressive behavior of junior high school students.]]>
<![CDATA[MULTICULTURALISME EDUCATION DALAM PENGUATAN PAHAM MODERASI DI PONDOK PESANTREN ]]>
<![CDATA[Minhaji Minhaji]]>;
<![CDATA[Ilzam Dlaifi]]>;
<![CDATA[Luluk Maktumah]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 14 No. 2 (2020): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v14i2.1010
<![CDATA[Kajian tentang pendidikan multikultural, kaitannya dengan penguatan paham moderasi di pesantren penting dilakukan, mengingat Pendidikan Islam di berbagai lembaga pendidikan ditengarai belum mencapai pada substansi penghayatan nilai keagamaan dan praktik keagamaan pluralis-multikultural. Fenomena tersebut sangat berpengaruh pada tumbuhnya sikap ekslusif dan fanatisme buta, bahkan cenderung “radikal” bagi anak didik. Sistem pendidikan integralistik, humanis, toleran dan moderat di negara kita, sebenarnya telah ada sejak dulu yaitu pondok pesantren. Oleh karena itu, penelitian tentang pendidikan multikultural dalm penguatan paham moderasi dengan mengambil kasus yang terjadi di Ma’had Aly PPSS Situbondo ini penting dilakukan. Penelitian ini menghasilkan temuan, bahwa penerapan pendidikan multikultural dilakukan melalui dua cara, yaitu: Pertama internalisasi nilai, tahap additive level (penambahan) dan tahap transformative level (perubahan). Kedua pola transformasi dimensi nilai, meliputi: (1). Conten Integration (integrasi budaya); (2). The Knowladge Construction Process (Konstruksi budaya dalam pengetahuan); (3) An equality of Pedagogment (penyesuaian metode pembelajaran); (4). Culturally Sensitive Teaching Strategies; (interaksi dalam pengajaran); dan (5). Prejudice Reduction in Instructional.]]>
<![CDATA[RESTORASI MANAJEMEN WAKAF DARI TRADISIONAL MENUJU PROFESIONAL ]]>
<![CDATA[Wawan Juandi]]>;
<![CDATA[Nawawi Nawawi]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 14 No. 2 (2020): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v14i2.1011
<![CDATA[This study found that waqf is a form of worship that contains a distinct benefit. The distinction of waqf is that its object is permanent and its benefits continue to flow for the benefit of Islamic preaching and the economic improvement. Waqf is not only in the form of immovable objects but also includes all handy objects. This is in accordance with the words of the Prophet, "hold on to the point and give the result." So far, waqf has only been managed traditionally. It needs restoration so that becomes professional, and becomes a potential and useful asset for the benefit of Muslims. Waqf in the history has contributed to Muslim civilization. Waqf as a medium for Islamic preaching (dakwah), such as mosques, universities, and schools because it will becomes the glory of Islam as rahmatal lil 'alamin. Waqf also has a function as a medium for improving the economy of Muslims, because a very urgent need is property to meet the needs of life. Meanwhile, what people face today is poverty. One of them is waqf which is managed productively and professionally. Fourteen centuries ago, the Prophet said, "almost poverty has fallen into disbelief". Therefore, it is necessary to change the mindset or rejuvenate that Islam is not synonymous with poverty and backwardness. So, it is inappropriate for Muslims to live in an Islamic country in poverty even if they are kafir dzimmi (kafir who has the protection in Islamic country).]]>
<![CDATA[STRATEGI PEMBELAJARAN PAI DALAM KONTEKS IMPLEMENTASI NILAI-NILAI RELIGIUS DI SMP ALAM BANYUWANGI ISLAMIC SCHOOL ]]>
<![CDATA[Miftahul Alimin]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 14 No. 2 (2020): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v14i2.1062
<![CDATA[The learning strategy is one of the important components in Islamic education learning. In embedding religious values, a competitive learning strategy is needed so that the objectives of Islamic Education can be realized. SMP Alam Banyuwangi Islamic School is one of the education institutions that apply a special system in learning with a boarding school approach. Through a philosophical approach, this research focuses on uncovering the types of learning strategies at SMP Alam Banyuwangi Islamic School and their implementation in learning in the context of cultivating religious values. The researcher chooses the type of qualitative research in presenting the data according to the research focus with historical, philosophical and theological approaches descriptively. Based on the data and analysis in this research, it can be concluded that Islamic education learning strategy in SMP Alam Banyuwangi Islamic School uses a Contextual Teaching Learning (CTL) approach based on multiple intelligence with the category of student-centered learning strategies (Student Center Strategies). In addition, in the process, the implementation of Islamic education learning strategy at SMP Alam Banyuwangi Islamic School is actualized in three stages of learning. They are: pre instructional in the form of a learning design formatted in the RPP PAI material, vision, and mission of SMP Alam Bnyuwangi Islamic School; learning activities use the actualized R.U.P.E system with several activity formats; and the evaluation also uses the R.U.P.E system, whose assessment accumulates all learning activities that have been designed at SMP Alam Banyuwangi Islamic School.]]>
<![CDATA[PERKEMBANGAN REGULASI RUMAH IBADAT DALAM KONTEKS NEGARA BANGSA (NKRI) PERSPEKTIF MAQASHID AL-SYARI’AH ]]>
<![CDATA[Sukandi Sukandi]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 14 No. 2 (2020): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v14i2.1072
<![CDATA[The background of this research is the phenomenon that occurs in the Indonesian society that shows the gap between das sein and das sollen. Evidenced by the destruction, rejection, and burning of houses of worship. Rules should bring benefit to all people, not only to the majority. The rejection of the majority community towards the establishment of the Synagogue is a sign that there is a possibility of errors in the regulations or the community. The method used is the library method. The results of this study are the development of the houses of worship regulations can be grouped into two models. The first model is to detail or complete the previous regulations, which are in the licensing, monitoring and conflict resolution items. The second model is to bring up new regulations that did not exist in the previous regulations, namely in the presence of the religious harmony forum (FKUB) items and sources of funds, temporary houses of worship, temporary permits for building utilization, and transition mechanisms. While the second formulation produced Maqashid Al-Shari'ah's views on the development of the houses of worship regulations can be categorized into three groups. The first category is Dharuriyat, namely: the establishment of houses of worship and the formation of the religious harmony forum (FKUB). The second category is Hajiyat, the main purpose of making regulations on houses of worship is the realization of religious harmony under the auspices of the religious harmony forum (FKUB). They are: Supervision, Reporting and Resolution of conflicts. The third category is Tahsiniyat, if this regulation is not enforced it will not interfere with the realization of the main objective. This regulation is in the form of: Temporary Worship House, Temporary Permit for Building Utilization and Transition Mechanism for Worship.]]>
