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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513 Documents
<![CDATA[Sinergitas Pesan Vis a Vis Media Online dalam Konsep Tabhligh, Taghyir dan Bina Ul Ummah ]]>
<![CDATA[Farhan Farhan]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Seri 1 (2017): AnCoMS 2017: Buku Seri 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeri 1.45
<![CDATA[Tulisan ini menjelaskan pentingnya sinergitas pesan dihadapkan pada media online dalam perspektif komunikasi Islam yang menjadi tolok ukur keberhasilan dakwah era gadget saat ini. Tulisan konseptual ini mendasarkan pada kajian pustaka tentang perkembangan teori media dikaitkan dengan komunikasi Islam. Seiring terjadi bias ambigu dan dilema antara unsur pesan dan media yang saling pengaruh-memengaruhi, baik berkaitan dengan audio (streaming), visual, ataupun audiovisual. Karena keniscayaan media masakini mengharuskan keseimbangan pesan-pesan verbal maupun non verbal dalam versi baru. Bahwa komunikasi Islam yang dikembangkan Andi Faisal Bakti, memformulasikan adanya penyampaian pesan (tabligh) yang benar, sehingga mendatangkan perubahan (taghyir) baik paradigma atau sikap yang lebih bijak dan terbentuknya individu yang madani (bina’ul ummah) berdasar tatanan Islami yang rahmatan lil ‘alamin.Kata Kunci: Komunikasi Islam, pesan, media online.]]>
<![CDATA[Model Komunikasi Pasutri Jawa ]]>
<![CDATA[Moh. Toriqul Chaer]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Seri 1 (2017): AnCoMS 2017: Buku Seri 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeri 1.46
<![CDATA[Penelitian ini memberikan tawaran model kajian integrasi studi komunikasi dan perilaku untuk memahami fenomena kehidupan pasangan suami-istri pada masyarakat Jawa atas modernitas budaya dan teknologi. Model kajian psiko-sosial, memperhatikan setting sosial masyarakat pada proses pola/bentuk komunikasi pada pasutri Jawa. Proposisi yang ditawarkan dalam studi ini adalah bahwa; komunikasi yang dilakukan pasutri, dapat diartikan sebagai sejumlah harapan bagi perilaku mereka didasarkan pada pola interaksi yang mereka lakukan; Kualitas dan keaslian hubungan pada pasutri dapat diramalkan melalui pengetahuan dan keadaan pribadi pasangan (komunikan); Perilaku pasangan yang datang dari pengaruh internal ataupun eksternal akan memberikan pengaruh terhadap perilaku terhadap pasangannya; pasangan pasutri secara tidak sadar terlibat dalam struktur ruang atau jarak fisik dengan pasangannya sebagai sesuatu keteraturan, tertib pergaulan setiap harinya; pasutri memandang hubungannya dengan pasangannya sebagai keseimbangan antara biaya-imbalan dalam hubungan tersebut, jenis hubungan dan kesempatan untuk menjalin hubungan yang lebih baik dengan orang lain.Kata kunci: Dinamika, Komunikasi Diadik, Suami-Istri, Jawa.]]>
<![CDATA[Model Dakwah Mbah Hamid Pasuruan: Studi Historis-Sosiologis Dakwah Multikultural KH. Hamid Pasuruan ]]>
<![CDATA[Achmad Yusuf]]>;
<![CDATA[Sulistiani Sulistiani]]>;
<![CDATA[Faridah Faridah]]>;
<![CDATA[Juariyah Juariyah]]>;
<![CDATA[M. Salim]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Seri 1 (2017): AnCoMS 2017: Buku Seri 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeri 1.47
<![CDATA[Penelitian ini bertujuan untuk mendeskripsikan (1) bagaimanakah nilai-nilai pendidikan Multikultural Mbah Hamid dalam masyakarat; serta (2) model dakwah Mbah Hamid dalam Melestarikan Nilai-nilai Islam. Penelitian ini menggunakan penelitian kualitatif, dengan pendekatan Historis-sosiologis. Melalui observasi, wawancara dan dokumentasi. Jenis data dalam penelitian ini terdiri dari dua, yaitu data primer dan data skunder. Analisis data dilakukan secara terus menerus bersamaan dengan pengumpulan data sampai penelitian ini berakhir. Teknik keabsahan data menggunakan teknik pemeriksaan. Hasil penelitian ini menunjukkan; (1) Nilai-nilai Pendidikan Multicultural (a) Nilai toleransi: (1) melagukan bacaan al Qur’an.(2) menerima dan Menjamu Tamu dari Latar Belakang Yang Berbeda,. (2) Nilai Persaudaraan. (3), Keramahan dan Pemaaf dan (4) Demokrasi dan Harmoni; (2) Model Dakwahnya (a) Merangkul semuanya masyarakat yang berbeda, (b) Keramahan dan lebih mengedepankan orang lain;(c) Menjaga dan mempertahankan tradisi, tidak mengedepan pribadi.Keyword: Model dakwah, dakwah multicultural, studi-historis-sosiologis..]]>
<![CDATA[Dakwah Kultural dan Dakwah Yang Ramah: Rancangan Komunikasi untuk Dakwah ]]>
<![CDATA[HM. Kholili]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Seri 1 (2017): AnCoMS 2017: Buku Seri 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeri 1.48
<![CDATA[The teachings of Islam as mercy, need a proper dakwahand should perform a social observation. In this step Berlo requires a preacher as communicators must have: the ability to communicate, the ability of knowledge and ability to understand the socio-cultural community.Thought development concept of dakwah shall be carried out measurements in the field that the results show that a preacher should perform the following steps: 1). Start with an effort to understand a community's culture and then try to adjust to the culture of the people. 2). Based on the ability to understand and adapt to the culture of the people, a preacher will be able to communicate better. 3). Based on the communication skills of a preacher will acquire knowledge about the condition of the society memadahi.Based on these findings cultural dakwah must be made, that is that forthwith proselytizing dakwah messages in accordance with the actual needs of community and submit it to the "language-cultures" people are preaching. This cultural da'wah like this, da'wah activities will be a part of the community because the message conveyed dakwah dakwah message which is becoming a requirement. While the way of proselytizing is done by using language and take advantage of the local culture, dakwah is done to make the arrival of Islam to become familiar, is no stranger, and comfortable perceived by society. Atmosphere is then present Islam became looks friendly and united with the people and the environment.Keywords: Islamic mercy, dakwah, cultural, friendly]]>
<![CDATA[Etnohermeneutika Ki Hajar Dewantara tentang Nalar Islam Nusantara ]]>
<![CDATA[Chafid Wahyudi]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Seri 1 (2017): AnCoMS 2017: Buku Seri 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeri 1.49
<![CDATA[The lack of wholeness in photographing Ki Hajar Dewantara put historicity as part of “Muslim Kejawen†and syncretic. A kind of conclusion can’t be separated from the production of knowledge anthropologists. This Conclusion is their attempt to make sense of the phenomenon of Islamic religious culture Java limited factual observations. Instead, the intersection itself with the universe to deliver Ki Hajar Dewantara reflect Sufi epistemology. Not stopping there and lived Islam impregnated for later conceptualized by Ki Hajar Dewantara not be separated from the acceptance of the culture. Methodological conceptualization of Islam Ki Hajar Dewantara is the actualization of methodological etnohermeneutis, which interprets religion (read: the word of God) in ways that are best understood from the Weltanschauung (world view) community recipients.Keywords: Sufism, Culture, Islam, Etnohermeneutics.]]>
<![CDATA[Menggagas Fiqh Perempuan: Membangun Kekuatan Hukum Bagi Perempuan (Telaah Kritis Atas Pemikiran Kh. Husein Muhammad) ]]>
<![CDATA[Abd. Warits]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Seri 1 (2017): AnCoMS 2017: Buku Seri 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeri 1.50
<![CDATA[The study on the relationship between women and men will never fade. This issue is always interesting as the various development issues era. Studie of Gender basically don't attempt to give birth to the women "revolt" over "power" male, but attempt to build "self-reliance" of women, as well as sensitize men that women have the status, rights and obligations are the same as man. This article examines the KH. Husein Muhammad thought’s about women's empowerment movement. On the basis of books and articles he wrote, the authors attempt to formulate his thoughts on the issue of women's empowerment. Additionally, the authors also examined other book with the theme of women which is then used as a comparison and analysis of materials in the formulation characteristics K. Husein’s thought. This study found that K. Hussein started the women's empowerment by: First, prove that Islam upholds the equality of all classes. Second, create a new interpretation to the verses of the Koran that seem "discriminatory" for women. Third, formulate jurisprudence (equality) of Women. jurisprudence is the "main gate" process of women empowerment because it is like the journey of life which guides contain technical rules and "impressed" is more sacred. Fourth, establish organizations that focus femaleness or study the problem of of womanhood and Fifth, Guarding of legislation of Indonesian law, to make it more "friendly" and provide the interests of women.Keywords: Women's Empowerment, Fiqh of Woment, And KH. Husein Muhammad]]>
<![CDATA[Membumikan Deradikalisasi Pendidikan Islam sebagai Respons Antisipatif Radikalisme di Era Global ]]>
<![CDATA[Andik Wahyun Muqoyyidin]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Seri 1 (2017): AnCoMS 2017: Buku Seri 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeri 1.51
<![CDATA[This paper aims to describe the systematic and holistic efforts to unearth the de-radicalization of Islamic education. The rise of radicalism in the name of religion on the global stage, particularly in Indonesia, both with an old and new-style format, demanding the authorities to seriously think of a proper strategy for overcoming it. All rightly appreciate the government’s determination to continue to optimize the de-radicalization program in order to ward off misunderstandings and extreme ideology. Although the roots of the rise of radicalism among Muslims, it is complex, but in fact indirectly it reflects an Islamic education learning practices that have been implemented at various levels of education. One of the major breakthroughs related to rejuvenating this de-radicalization program can be started from the reorientation of the Indonesian Islamic education vision towards strengthening inclusive vision-multiculturalist. That is, early on, some important components of Islamic education, as components of the curriculum, educators, and learning strategies should be directed to equip learners life skills (soft skills) face various challenges they will encounter in the midst of social life are very diverse (plural), both in terms of religion and belief (multireligious), language (multilingual), race, ethnicity (multiethnic), as well as the traditions and cultures (multicultural).Keywords: De-radicalization; Islamic education; Radicalism; Global.]]>
<![CDATA[Signifikansi Psikologi Islam dalam Tiga Generasi: Ibn Sina Al Ghazali dan Al-Attas ]]>
<![CDATA[Akhmad Rofii Damyati]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Seri 1 (2017): AnCoMS 2017: Buku Seri 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeri 1.52
<![CDATA[One of the distinguished significances of Islam in the sphere of knowledge is in psychology. Besides psychology can be traced directly to the holy Quran and hadis as its basis, many Muslim scholars have been in active to produce psychological works a long history of Islamic knowledge. This paper intends to elaborate the significances of Islamic psychology in three generations, i.e. the generation of falâsifah which is represented by Abû ‘AlîIbn Sînâ, the generation of Islamic theological mysticism which is represented by AbûH{âmid al-Ghazâlî and the generation of contemporary Islamic thought which is represented by Syed Muhammad Naquib al-Attas. The reason that these three names are chosen as representations of Islamic psychology from three generation in here is because they have psychological works which can be considered to be similar each other; if not, theyare literally the same as can be seen in Kitâb al-Najâh}of Ibn Sina which is similar to Ma‘ârij al-Quds of al-Ghazâlî and similar to The Nature of Man of al-Attas. Why their works look like the same? If we compare their other works, are there emphasizing in each generation to a special issue? If so, what are their significances over knowledge especially to the psychology? This paper will advocate to answer that above-mentioned questions.Keywords: Ibn Sînâ, al-Ghazâlî, al-Attas, Islamic Psychology, man, soul]]>
<![CDATA[Mereduksi Radikalisme Mahasiswa Berbasis Nilai-Nilai Multikultural di Perguruan Tinggi Islam ]]>
<![CDATA[Amru Almu'tasim]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Seri 1 (2017): AnCoMS 2017: Buku Seri 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeri 1.53
<![CDATA[Radical Islamic groups began to create a cadre base in college, the change movement this group performed a select group of students as new agents that are considered capable of changing patterns of movement. The rising tide of Islamic radical groups among the students can not be separated from the regeneration efforts of intellectuals among Islamic fundamentalists. The strategy does is to make students indokrinasi ideological hard to part from this group. This phenomenon eventually form a new metamorphosis of the radical Islamic movement on campus. With cultivate Islamic studies and nuanced action multicultural values radicalism and fundamentalism virus can at least be reduced.Keyword. Radical, College, Multicultural Values]]>
<![CDATA[Nagham Al-Quran dalam Masyarakat Bima ]]>
<![CDATA[Muhammad Aminullah]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Seri 2 (2017): AnCoMS 2017: Buku Seri 2 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeri 2.54
<![CDATA[Reading and understanding the Quran is the command of Allah and Propeth. To implementing that command, humans are required to know, develop and preserve it. Nagham al-Qur’an known as the art of reading the Quran is implementing of that command. In the case, Muslim in Bima develop nagham al-Qur’an in everyday life, both individually and social interaction. This is that makes nagham al-Qur’an as one of Islamic tradition and culture that is very demand by society of Bima. Implementing nagham al-Qur’an that is do by society of Bima can be seen in some activities, that is : nagham al-Qur’an as opener reading in events, tadarus al-Qur’an, and haflah tilawah al-Qur’an. The Quran in society of Bima have formed Muslim personal doing command of Allah and the Quran both individually and social interaction. It can be seen positive response from society of bima to nagham al-Qur’an in thse activies.Keyword: Nagham al-Qur’an, Tradition, Society, Bima]]>
