Proceedings of Annual Conference for Muslim Scholars
PROCEEDINGS AnCoMS:Publikasi artikel dari hasil konferensi CETAK, dan menggunakan ISBN; Terbitan pertama 2017 dan kedua 2018; artikel yang dionline kan ini bertujuan memudahkan pembaca dan penulis untuk mengakses artikel secara during dan memudahkan untuk di unduh serta disebarkan. Mulai Terbitan Ke TIGA tahun 2019 ini menggunakan E-ISSN. Konferensi dilaksanakan oleh Kopertais Wilyah IV setiap tahun, mengupas tentang kajian-kajian keislaman dan multidisipliner, konferensi ini pertama dilaksanakan pada tahun 2017; Karya-karya pemikiran intelektual muslim dalam merespons perubahan dunia masih sangat dinantikan, terutama produk pemikiran ilmiah dengan basis nilai-nilai keislaman; Bidang: 1. Muslim Polity perspective of Islamic Thought 2. Muslim Polity perspective of Islamic Education 3. Muslim Polity perspective of Islamic Communication 4. Muslim Polity perspective of Islamic Law 5. Muslim Polity perspective of Islamic Culture and Civilization 6. Muslim Polity perspective of Interdisciplinary and Multidisciplinary.
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<![CDATA[Prinsip-Prinsip Negara Hukum Modern dalam Pendekatan Hukum Islam ]]>
<![CDATA[Agus Mahfudin]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 2 (2018): AnCoMS 2018: Book Series 2 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 2.184
<![CDATA[Islamic law has its own characteristics, sources and order of laws and legislation. Through this characteristic will present nine general principles about the state of law in the approach of Islamic law. The principle of power as a mandate, in Islam power is a mandate. The principle of musyawarah which is a constitutional principle in Islamic law that must be implemented in a government. The principle of justice in Islamic law contains a concept of high value. The principle of equality which is the pattern of Islam and therefore it is the core of its sovereignty. Principles of recognition and protection of human rights. The principle of free justice that should not be contrary to the objectives of Islamic law. In implementing the judicial principle free of judges must also consider the principle of trust. The principle of peace in Islamic law must be established on the basis of the principle of peace. Relations with other countries must be woven and adhering to the principle of peace. The principle of welfare in Islamic Law aims at realizing social justice and economic justice for all members of society. The principle of obedience implies that all the people without exception are obliged to obey the government.]]>
<![CDATA[Perkembangan Hukum Islam di Indonesia ]]>
<![CDATA[Ahmad Badrut Tamam]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 2 (2018): AnCoMS 2018: Book Series 2 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 2.185
<![CDATA[Islamic law has long lived in the legal consciousness of Islamic society in Indonesia along with the growth and development of Islam. But since the arrival of the colonial, Islamic law has ups and downs. The enactment of Islamic law in Indonesia at this time is often not based solely on what actually takes place in society, but rather shows its form as a result of social construction created by colonists, with a view to achieving certain goals. As the antitheses of the colonial policy, various theories of the enforcement of Islamic law were sparked by Indonesian scholars, who initially aimed at resisting colonial policies. Post-independence, along with the development of the times, several theories of the enforcement of Islamic law was emerging.]]>
<![CDATA[Penerapan Hukum Cambuk dalam Perspektif Pendidikan Islam ]]>
<![CDATA[Qurrotul Ainiyah]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 2 (2018): AnCoMS 2018: Book Series 2 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 2.186
<![CDATA[Caning Law in Islam is given to adulterers, accusers of adultery and drunks orkhamr drinkers (intoxicating drinks) with the aim is to provide a deterrent effect, regret that will not be repeated again. As Indonesia is not an Islamic state, this law considered as not a positive law and can not be generallyapplied. However, with certain considerations and purposes, this law is applied at Pondok Pesantren al-Urwatul Wutsqo Jombang. This is a qualitative study using interviews, documentation and observation methods to discuss the other side of the caning law application at Pondok Pesantren Al- Urwatul Wutsqo Jombang with the concept of Islamic education as analytical methods. This study resulted that santri who had been punished by whips were Zina and Khamrdrunkers. They asked to be punished for their own consciousness and request as a process of repentance. The practice of wirid, taubat prayer and fasting are done before the punishment. Awareness of this repentance also as a result of educational processwhich applied in the pesantren.]]>
<![CDATA[Inkonsistensi Hukum ]]>
<![CDATA[Syamsul Bahri]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 2 (2018): AnCoMS 2018: Book Series 2 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 2.187
<![CDATA[Since validly enacted Qanun Aceh No.6 on Jinayah Law 2014, there have been three convicted non-Muslims convicted in public. This article will analyze the whipping sentences against non-mulism listed in the qanun. This study is based on the textual qanun and compares with other legislation, such as Law No. 11 of 2006 on the Government of Aceh (Undang-Undang No. 11 tahun 2006 tentang Pemerintahan Aceh), and Law No. 44 of 1999 on the Implementation of Special Features of Aceh Province (Undang-undang No. 44 Tahun 1999 tentang Penyelenggaraan Keistimewaan Propinsi Daerah Istimewa Aceh). The results of the study indicate that the articles related to the caning of non-Muslims in Aceh Qanun No. 6, there is still a multi-interpretive gap, and is controversial, especially when compared to Article 126 paragraphs (1) and (2), section 127 paragraph (2), Law No. 11 of 2006, and Law No.44 of 1999. After examining the points of the article, one legal product with the other appears inconsistent. Besides, it is not appropriate for non-Muslims to be punished, given that the caning is derived from the normativity of Islam, which is different from non-Muslim religion.]]>
<![CDATA[Memperkuat Kearifan Lokal Islam Melalui Perang Obor ]]>
<![CDATA[Aliva Rosdiana]]>;
<![CDATA[Ahmad Saefudin]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 2 (2018): AnCoMS 2018: Book Series 2 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 2.188
<![CDATA[Local wisdom is owned by each region as a part of community culture inherited from generation to generation. The Torch War, as a part of Jepara community culture, is a traditional ceremony that is routinely held every Monday Pahing, at Dzulhijjah month in Tegalsambi village, Tahunan, Jepara. It is called Torch War because the torch is used as a tool to attack each other so that it sparks very large. Sparks from torches are believed to be repellent reinforcements and are able to bring health. In addition, this celebration is a form of gratitude for the abundant harvest that is realized through the alms earth. In the development of tradition, this torch war undergoes a change from pre-Islamic that was originally functioned to repel the forces of evil spirits that bring disease outbreaks to the Islamic period in which the ceremony is used as a venue for syiar Islam that can be seen from the symbols used are two wooden swords and a drum as a relic of Sunan Kalijaga which presented symbols of the power of Islamic syiar. This method used qualitative approach with Islamic culture by doing investigation and interaction among people surrounded. By strengthening local wisdom and prayer as a form of gratitude to Allah SWT in the torch war, the people of Jepara instilled religious values and pride in cultural heritage.]]>
<![CDATA[Dialektika Islam Politik dan Nasionalisme: Analisis Restrospektif ]]>
<![CDATA[Zuhri Humaidi]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 2 (2018): AnCoMS 2018: Book Series 2 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 2.189
<![CDATA[One important issue in state politics is how to put political Islam in the context of a multicultural Indonesian. This problem has become a fundamental problem since the republic was founded, and for some people remain a stumbling block in the nation project building up to now. With a Historical-Sociological approach, this paper rejects a number of arguments counter-Islamism. When Syarikat Islam was founded in 1912, the idea of nationality extends beyond the boundaries of ethnicity and regionalism. SI (Syarekat Islam) is the first political party so that it becomes an exercise not only for trips of Political Islam, but for the development of national politics. Political Islam suffered great pressure on the era Orde Baru, but after the Orde Baru Era, political Islam re-emerged in a new articulation. A phenomenon mentioned by Asef Bayat as Post-Islamism, that is the party (group) Muslims behave realistically and pragmatically willing to follow the democratic process and ignore the purely ideological schemes. Islamic parties, such as PKB, PPP, PKS, the United Nations, and others that carries almost no issues like Islamic state, the Jakarta Charter, Islamic ideology, the application of sharia, etc., the rest were more on the more secular and pragmatic. Climate democratization runs while opening the possibility for erosion of the tendency of radicalism and extra-constitutional movement of political Islam.]]>
<![CDATA[Spiritualitas Modern Melalui Wisata Religi ]]>
<![CDATA[Sari Narulita]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 2 (2018): AnCoMS 2018: Book Series 2 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 2.190
<![CDATA[This research tries to reveal the phenomenon of increased spirituality among society in DKI Jakarta, in response to the negative impacts of modernism. The revival of urban spirituality as an icon of modern society is marked by the passion of the people who follow various activities of spirituality, such as doing routine reciting holy Quran in various mosques, religious halaqah, religious teaching, and also prefer to do it in quiet areas and pursue activities that are considered capable of reassuring soul, which in this study focused on the pilgrimage of the tomb of Habib Husein Alydrus, Luar Batang. The result of the research shows the form of the meaning of modern spirituality, namely 1) Meaning of Life, which is shown by understanding the good relationship between self and the Almighty, 2) Peace of heart, body, and mind obtained by contemplation, and reading of verses holy. Further peace spreads to the mind and manifests itself in attitude or behavior. This calm and peaceful attitude will have implications for the relationship or connection with others and the environment; and 3) The strengthening of human values in the form of; empathy, courage, justice, and love.]]>
<![CDATA[Politik dan Konservatisme Islam: Indonesia dan Tunisia ]]>
<![CDATA[Budi Juliandi]]>;
<![CDATA[Basri Ibrahim]]>;
<![CDATA[Saifuddin Herlambang]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 2 (2018): AnCoMS 2018: Book Series 2 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 2.191
<![CDATA[Conservatism is needed to maintain harmony in the Muslim community. Conservatism, therefore, is not always negative. However, facing a public opinion controlled by conservative forces, is much more difficult than facing a despotic political force. This paper shows that politics has defied Islamic conservatism in Indonesia and Tunisia. Conservatism ridden by politics causes communal violence that not only destroys one's reputation, but also a moderate understanding of Islam. This paper reinforces Hamayotsu’s (2014) assertion that political competition among elites over distribution of state resources, land, ethnicity and other identities were the primary cause of the conflict. Instead, this paper addresses the statement of Christoper Duncan (2014) which states that the essential source and character of the communal violence is religion.]]>
<![CDATA[Tantangan Islam Moderat di Era Disruption ]]>
<![CDATA[Winarto Eka Wahyudi]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 2 (2018): AnCoMS 2018: Book Series 2 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 2.192
<![CDATA[In addition to being a religion that occupies a majority position amid the diversity of religions in Indonesia, Islam in this archipelago country, is known as a religion that upholds the values of tolerance and noble. The harmonious compounds between the substantial teachings of Islamic religion and the culture of the archipelago make this religion a distinct position in the hearts of the people. Unfortunately, this reality applies in pre-reform era to the back. After the collapse of the New Order era of 1998 ago to date, the face of Islam in Indonesia tends to be displayed with increasingly fierce and furious. This fact, aggravated by the increasingly sophisticated information technology, so participate in shaping opinion in the community, especially among followers of Islam. Thus, it is not difficult to find fellow Muslims clashing and facing each other due to differences in the acceptance of information from online media. Now, the phenomenon of blasphemy and cursing as if the daily menu of Indonesian Muslims, almost no day without the verbal abuse among Muslims. This is of course if left unchecked, will have an impact on the lunturnya spirit of moderation that has been the advantage of the nature of Islam in the archipelago. So, it becomes very relevant if the spirit of moderation (wasatiyah) re-echoed in the middle of millennial generations that most of his life drained away in the digital world.]]>
<![CDATA[Potret Kerukunan Pemuda Lintas Agama di Jawa Timur ]]>
<![CDATA[M. Thoriqul Huda]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 2 (2018): AnCoMS 2018: Book Series 2 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 2.193
<![CDATA[This study aims to provide an overview of the condition of youth harmony across religions in the province of East Java, through the organization of Youth Communication Forum of Interfaith Intergovernmental Province of East Java which is in coordination with FKUB East Java province. In this research the researcher used qualitative research method with ethnography analysis blade, qualitative research method of the researcher select to get deep data from the research object, that is member of communication forum of young generation between East Java faithful, by using in-depth interview method and directly involved in the atmosphere of harmony in this forum, then the results of the data from the field of researchers perform data analysis to obtain results that accurate data.From the results of observations and interviews in the field, the researchers managed to take some research results, among them are: First Youth Communication Forum Intergovernmental Among Religious People under the auspices of FKUB East Java province, the second there are some places and time (the field of harmony) FORKUGAMA in coordinating and keeping the atmosphere in harmony, including FORKUGAMA Office, Coffee Place, Social Media Group, and place of seminar or workshop.]]>
