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<![CDATA[Dialektika Moral Etik Penafsir Otoritarianisme: Pendekatan Hermeneutika Negosiatif Khaleed Moh. Abou El-Fadl ]]>
<![CDATA[Nur Kholik]]>;
<![CDATA[Subiantoro Subiantoro]]>;
<![CDATA[Muhammad Wafa']]>
<![CDATA[ Jurnal Keislaman Vol. 6 No. 1 (2023): Jurnal Keislaman ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Taruna Surabaya ]]>
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DOI: 10.54298/jk.v6i1.3697
<![CDATA[Man is a religious being created by God so that it becomes commonplace when God sends agama for man. But it is not an easy matter to understand God's will through His symbols. While the Prophets and Apostles were alive, humans could directly confirm the appearance of the symbol. But when the Nth breed of abian is cut off from the present era, then it raises the potential for "polemics". Most evident is the struggle for claims as the most authoritative representative of the true God. As a result, predictably, they fighters recite fatwas, claim the truth to the point of negate different interpretations. This is what Abou Fadl is concerned about, where individuals or institutions (special representatives) have actually deprived God of authority and exceeded the authority of the real mandate. At the same time, this attitude of authoritarianism causes the stagnation of epistemology in the process of exploration of the determination of the meaning of the text. On the same occasion Abou Fadl offers a Hermeneutic approach oriented towards an authority of text interpretation by negotiating the text, author, and reader.]]>
<![CDATA[Al-Qur'an Sebagai Petunjuk Bagi Yang Bertaqwa Dalam Tafsir Jalalain Surat Al-Baqarah Ayat 1-6 ]]>
<![CDATA[Zuman Malaka]]>;
<![CDATA[Abdullah Isa]]>
<![CDATA[ Jurnal Keislaman Vol. 6 No. 1 (2023): Jurnal Keislaman ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Taruna Surabaya ]]>
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DOI: 10.54298/jk.v6i1.3700
<![CDATA[In the Al-Qur'an surah Al-Baqarah Verses 1-6 it is explained that the Al-Qur'an is a guide for pious people. This article aims to discover the Al-Qur'an as a guide for those who are pious in Jalalain's Interpretation of Surah Al-Baqarah verses 1-6. The Interpretation result of Jalalain Al-Baqarah verses 1-6 explained that the Qur'an is God's book which is a guide for those who are pious. However, contextually the guidance is not merely waiting for it to come from Allah SWT, but requires effort to get instructions from Allah SWT. In addition, there are things that can hinder getting guidance or hudan, namely disbelievers because they are closed from faith so they do not get guidance from Allah SWT.]]>
<![CDATA[Pengaruh Label Halal dan Kualitas Produk Terhadap Proses Keputusan Pembelian Kosmetik Merek Wardah dengan Menggunakan Brand Image Sebagai Variabel Intervening ]]>
<![CDATA[Wanda Gema Prasadio Akbar Hidayat]]>
<![CDATA[ Jurnal Keislaman Vol. 6 No. 1 (2023): Jurnal Keislaman ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Taruna Surabaya ]]>
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DOI: 10.54298/jk.v6i1.3708
<![CDATA[This research is descriptive and causal research. Sampling technique in this study was purposive sampling. The number of samples in this study as many as 100 people. This study used a questionnaire instrument. This study uses the PATH Statistical Analysis tools. The results showed that the labeling of halal and quality products together (simultaneously) to the brand image has a strong relationship or positive, and partially labeled halal significant effect on brand image. Brand image of the purchase decision process there is a strong relationship. Halal label and product quality together (simultaneously) the purchase decision process also has a strong relationship or positive, and partially significant effect on the quality of the product purchase decision process. Halal label and product quality together (simultaneously) the purchase decision process through brand image also have a strong relationship or positive, and partially significant effect on the quality of the product purchase decision process through brand image.]]>
<![CDATA[Dilema Hukuman Mati: Komparasi Antara Konvenan International Terkait Hak Asasi Manusia dan Pandangan Nahdlatul Ulama ]]>
<![CDATA[Kiagus Zaenal Mubarok]]>;
<![CDATA[Dina Yulianti]]>;
<![CDATA[Otong Sulaeman]]>
<![CDATA[ Jurnal Keislaman Vol. 6 No. 1 (2023): Jurnal Keislaman ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Taruna Surabaya ]]>
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DOI: 10.54298/jk.v6i1.3709
<![CDATA[The United Nations, through Resolution 77/2022 of the Global Moratorium on the Death Penalty, has encouraged world countries to postpone the death penalty because it is seen as a violation of Human Rights. In this article, the authors compare the arguments by the United Nations and human rights organizations in abolishing the death penalty with the religious views of the largest Muslim organization in Indonesia, Nahdlatul Ulama (NU). The research was conducted using qualitative methods, and data collection techniques were conducted through interviews with informants, namely several Nahdlatul Ulama women activists, as well as literature studies. NU generally approves of the death penalty for perpetrators of serious crimes, such as corruption and subversive acts that threaten national security, as long as there are solid and convincing evidences. NU stated that Islam recognizes the principle of human rights, but the death penalty can be applied to severe crimes to protect the security of the state and protect the right to life of more people. In this study, it was also found that Islamic law (in this case, the verses of the Quran) were in line with the Criminal Code and laws in Indonesia regarding the death penalty.]]>
<![CDATA[Aplikasi Akad Kafalah Dalam Pembiayaan Dana Talangan Haji di BMT UGT Nusantara Cabang Surabaya ]]>
<![CDATA[Safira Aulia Amirullah]]>
<![CDATA[ Jurnal Keislaman Vol. 6 No. 1 (2023): Jurnal Keislaman ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Taruna Surabaya ]]>
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DOI: 10.54298/jk.v6i1.3710
<![CDATA[One of the activities of Non-Bank Islamic Financial Institutions or also known as BMT (Bait al-mal wa al-tamwil) is channeling funds in the form of financing. Any financing based on the principles of Islamic Financial Institutions provided by BMT contains benefits, including the financing of Hajj bailouts. The advantage of this financing is that the process is fast and the requirements are easy. By way of financing haj bailout funds at the BMT UGT Nusantara Surabaya Branch, you can pay installments for an automatic debit account or available at each office, the installment service is automatically deducted from the debit account, which is possible to do in all service offices of the BMT UGT Nusantara Surabaya Branch. Therefore, the researcher intends to analyze how to apply the kafalah contract in financing haj bailouts for BMTs. The method used in this study was to conduct field research using interview techniques. The results of the study concluded that in the contract that underlies the kafalah in financing the haj bailout there are benefits for people who want to go on pilgrimage but are still lacking in funds. So this kafalah contract aims to help the community in financing the pilgrimage in the form of bailout funds.]]>
<![CDATA[Perspektif Peserta Didik Abad 21: Relevansinya Dengan Pemikiran Imam Al-Ghazali Dalam Kitab Ayyuhal-Walad ]]>
<![CDATA[Moh. Faizin]]>;
<![CDATA[Maslihan Maslihan]]>;
<![CDATA[Afi Rizqiyah]]>
<![CDATA[ Jurnal Keislaman Vol. 6 No. 1 (2023): Jurnal Keislaman ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Taruna Surabaya ]]>
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DOI: 10.54298/jk.v6i1.3711
<![CDATA[The era of digitalization has a real and broad effect from various walks of life, one of which demands in governance and the education system is clear evidence that this era is a new challenge in the world of education. Education is expected to be able to produce full quality human seed products, which are called 21st century competencies. 21st century competence is the main ability that must be pocketed by students in order to collaborate in real life in the 21st century. In the 21st century, the challenge is given to be able to create education that can participate in producing thinkers who are qualified in the development of economic and social order and are aware of how to become a decent citizen of the world in the 21st century. This study aims to describe 21st century students and look for relationships or relevance to Al Ghazali's thoughts regarding students in the book of Ayyuhal-Walad. The research method applied is descriptive qualitative. The results of the study indicate that Imam al-Ghazali's thoughts in his book, have relevance to the perspectives of 21st century students related to character education until now the main focus in education. and the 21st century teaches them to judge the good and the bad of all things. In accordance with the thoughts of Imam Al Ghazali in his book Ayyuhal-Walad which contains advice and suggestions to do good things and consider bad things.]]>
<![CDATA[The Diaspora Descendants of Sayid Alwi Danuningrat Basyaiban Magelang ]]>
<![CDATA[Rosyid Abdul Majid]]>;
<![CDATA[Apipuddin Apipuddin]]>
<![CDATA[ Jurnal Keislaman Vol. 6 No. 1 (2023): Jurnal Keislaman ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Taruna Surabaya ]]>
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DOI: 10.54298/jk.v6i2.3713
<![CDATA[This study aims to reveal the diaspora of sayid alwi Basyaiban's descendants who have a long history, unique process, and strong influence in the Javanese aristocratic system, especially in the Ngayogyakarta palace and the process of establishing Magelang as an administrative city. This article attempts to explain the diaspora process of the Basyaiban family in Magelang from Hadramaut to Magelang. The researcher uses the historical method. The approach used in this study is the genealogical approach and theory from Hall, namely: Representation and Cultural Identity in compiling this paper. The findings from this study indicate that, first: the Basyaiban family belongs to the Alawiyyin Hadramaut group from Sayid Abubakar ibn Muhammad Basyaiban's genealogy. Second: Sayid Abdurrahman ibn Umar Basyaiban was the person who first came to Indonesia on the recommendation of Sunan Gunung Jati to take care of the mosque in Cirebon. Third: Sayid Ahmad ibn Muhammad Basyaiban has carried out the unification of the Basyaiban family with the Ngayogyakarta palace. His son, Sayid Alwi Basyaiban, was appointed as the first regent of Magelang with the title Danuningrat I. Then this position was continued by his descendants up to the 5th regent. Fourth: the Basyaiban family between the time of Sunan Gunung Jati, namely Sayid Sulaiman Basyaiban (Prince Kanigoro) 1053 H and the time of Sayid Alwi ibn Ahmad Basyaiban (Danuningrat I) 1241 H in the Ngyogyakarta region had a point in common with the awarding of Javanese titles and names from natives. Sayid Ahmad ibn Muhammad Basyaiban had unified the Basyaiban family with the Ngayogyakarta palace. The result of the adaptation of the Basyaiban family was the appointment of Sayid Alwi Ibn Ahmad Ibn Muhammad Basyaiban as the first regent of Magelang with the title Danuningrat I. Then this position was continued by his descendants up to the 5th regent.]]>
<![CDATA[Implementasi Kegiatan Keagamaan Dalam Meningkatkan Kecerdasan Spiritual Siswa ]]>
<![CDATA[Imam Syafi'i]]>;
<![CDATA[Mardiyah Mardiyah]]>
<![CDATA[ Jurnal Keislaman Vol. 6 No. 1 (2023): Jurnal Keislaman ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Taruna Surabaya ]]>
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DOI: 10.54298/jk.v6i1.3715
<![CDATA[Religion is a very sacred and sensitive matter, every regulation and religious activity organized by the school will be more fully complied with and the implementation will be more effective. The implementation of religious activities in schools is often associated with efforts to build the character and spirituality of students so that they become more religious and Islamic. This study was conducted through field research using a descriptive qualitative approach at MTs Darul Hasan Lajing Arosbaya Bangkalan. The results of the research findings explained that the dhuha and midday prayer programs in congregation are implementation practices that are proven to build an attitude of love for God, discipline, and istiqomah in students at school. The love for Allah SWT is realized by the more active the students carry out ritual activities both sunnah and obligatory. Meanwhile, disciplined behavior is shown by the more orderly and diligent participation of students in learning and religious activities both at school and in the community. This discipline brings istiqomah behavior, tawadu', cooperation, and mutual respect between friends, and cares more about the surrounding environment. This change in behavior is a real portrait of lifelong education that emphasizes the spiritual transformation of students.]]>
<![CDATA[LINGKUNGAN SEBAGAI FAKTOR PENUNJANG KEBERHASILAN PROSES PENDIDIKAN ISLAM ]]>
<![CDATA[Khoirul Budi Utomo]]>
<![CDATA[ Jurnal Keislaman Vol. 4 No. 2 (2021): Jurnal Keislaman ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Taruna Surabaya ]]>
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DOI: 10.54298/jk.v4i2.3729
<![CDATA[The environment is everything that exists around humans, whether in the form of inanimate objects, living things or events that occur. including the conditions of society, especially those that can have a strong influence on individuals. The environment is where a person gets education directly or indirectly. Therefore the educational environment is material and social. and the educational environment is called the three Education Centers, namely family, school and community. In the educational process, especially Islamic education, it becomes an important supporting factor, because with a good contribution and a conducive environment, the best education will be created.]]>
<![CDATA[Korelasi Hukum Islam dalam Pembinaan Kesadaran Hukum Masyarakat ]]>
<![CDATA[Rondang Herlina]]>;
<![CDATA[Misbahuddin Misbahuddin]]>;
<![CDATA[Lomba Sultan]]>
<![CDATA[ Jurnal Keislaman Vol. 6 No. 2 (2023): Jurnal Keislaman ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Taruna Surabaya ]]>
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DOI: 10.54298/jk.v6i2.3739
<![CDATA[Eksistensi hukum Islam yang berkembang di masyarakat sudah sejak lama dapat diterima dengan baik yang dipahami sebagai sebuah hukum. Al Qur’an dan as Sunnah menjadi sumbernya sebagai ajaran syariat Islam. Ajaran hukum Islam juga mempengaruhi tata hukum di Indonesia baik berupa hukum tertulis maupun hukum tidak tertulis. Hukum Islam mempunyai kedudukan yang penting dan strategis di tengah-tengah masyarakat Indonesia, yang mayoritasmemeluk agama Islam. Perjalanan sejarah hukum Islam telah mengangkar dalam masyarakat Indonesia baik dari zaman kerajaan, zaman kolonialisasi maupun zaman setelah kemerdekaan. Hukum Islam tidak dapat dipungkiri ikut memberikan andil dalam tatanan sistem hukum nasional di Indonesia dan tentunya berkontribusi dalam memberikan pembinaan hukum di masyarakat. Penelitian menggunakan pendekatan kualitatif empiris. Pengumpulan data melalui cara observasi, wawancara dan dokumentasi. Teknik analisis dilakukan dengan reduksi data, verifikasi data dan analisis data. Sedangkan pengecekan keabsahan data dilakukan dengan metode triangulasi. Hasil dari penelitian ini diharapkan mampu memberikan korelasi yang nyata bagi hukum Islam alam rangka pembinaan kesadaran hukum masyarakat Indonesia.]]>
