https://jurnal.lp2msasbabel.ac.id/index.php/maw/issue/feed MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 2019-05-04T00:02:48+07:00 FAKULTAS DAKWAH DAN KOMUNIKASI ISLAM jurnalmawaizh@gmail.com Open Journal Systems <p>Fakultas Dakwah dan Komunikasi Islam IAIN Syaikh Abdurrahman Siddik Bangka Belitung, Indonesia</p> <p>Mawai'zh: Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan, ISSN:&nbsp;<a href="http://u.lipi.go.id/1440210873 ">2252-3022</a> (cetak) dan&nbsp;<a href="http://u.lipi.go.id/1512552858">2614-5812</a> (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. Mawai'zh ini terbit 2 (dua) edisi dalam setahun.&nbsp;</p> https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/612 SIGNIFIKANSI SUNAH DALAM PERSPEKTIF SAID NURSI BAGI MASYARAKAT KONTEMPORER 2019-05-04T00:02:48+07:00 Zaprulkhan Zaprulkhan zaprulkhan_zahra@yahoo.co.id <p>This article discusses Bediuzzaman Said Nursi’s ideas on significance of the Practices of the Prophet (Sunna) for modern people. In the present day, many modern people deal with some problems such as spiritual crisis (existential vacuum), moral degradation, and so on. On the other hand, according to Said<br>Nursi, Practices of the Prophet are all highly beneficial remedies for sicknesses of the spirit, mind, and heart, and particularly for social sicknesses. Accordingly,<br>Practices of the Prophet could give the best solution for modern people problems, both individual sicknesses and social sicknesses. Before proposing Said Nursi’s<br>perspective about significance of sunna, the paper forwards epistemological questions: How are the meaning and function of sunna according to Said Nursi?<br>How are the urgent problems of modern people? What is the significance of Practices of the Prophet for modern people in the view of Said Nursi? The answer<br>of these questions will determine the significance of the Practices of the Prophet in our era and in the future.</p> 2016-12-15T00:00:00+07:00 ##submission.copyrightStatement## https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/93 GAYA KOMUNIKASI MUBALIGH DALAM SOROTAN PUBLIK 2019-01-18T02:06:53+07:00 YERA YULISTA yerabelajar@gmail.com <p>When preaching preachers will use a variety of communication styles.<br>Communication style is a set of behaviors that can be used communicator<br>(preachers) in conveying the message to get a certain response in certain<br>situations anyway. Style of communication in the form of verbal and nonverbal<br>language may be spontaneous or its use should be regulated in such a way that<br>the purpose of the communication itself can be achieved. The figure of the<br>preacher as a public figure is implicitly demanded by the public can provide<br>exemplary through their behavior, then what would happen if at some time<br>preachers bring communication styles that are considered unfit "owned / used" by<br>them as a preacher ?, regard is the author tries to analyze the style mubaligh<br>communication that into the public spotlight.</p> 2016-06-01T00:00:00+07:00 ##submission.copyrightStatement## https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/565 FENOMENA DAKWAH RADIKAL 2019-01-25T08:05:28+07:00 Basri Basri basri_2773@yahoo.com <p>This article is focused on a description of how a group of academicians deals with radicalism in Islamic preaching (dakwa). The main problem is basically related to shifting paradigm in conveying religious message. The paradigm emerges in form of fundamentalism, extremism, radicalism and disappearance of belief and tolerance towards other people of different religious adherences.<br>Some models and approaches of dakwa exercised by Islamic preachers are variousand therefore need preachers’ commitment, creativity, knowledge, skills, time allocation, etc. As preachers, academicians of STAIN SAS Babel should fulfill such requirements and qualifications. One of the models performed by STAIN’s academicians is dakwa bi al-hal (dakwa by practicing). The academicians write their religious views and understanding in books, journals and newspapers, attending scientific meetings and discussions, and involving in community empowerment programs. In addition, the academicians also use a phenomenology approach in which religious doctrine and understanding are clearly explained and comprehended to cope with social problems. By doing so, the academicians hope that people of Bangka Belitung could live peacefully and harmoniously whatever their religious belief and practice.</p> 2016-06-01T00:00:00+07:00 ##submission.copyrightStatement## https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/566 SIGNIFIKANSI DAKWAH INKLUSIF NURCHOLISH MADJID BAGI MASYARAKAT INDONESIA 2019-01-25T08:09:44+07:00 Zaprulkhan Zaprulkhan zaprulkhan_zahra@yahoo.co.id <p>Articulation of religion in the public sphere of Indonesia is still much to be exclusive and puritan, unilateral in monopolizing the truth claims of religious truth, and intolerance towards various religious disagreement. Whereas in the context of a pluralistic Indonesian nation, whether of race, ethnicity, culture, class, and religion, religious messages should be delivered by inclusive proselytizing. Anyone who would articulate religious discourses in the public sphere of Indonesia, should ideally be through inclusive proselytizing. In the context of inclusive proselytizing, Islamic values such as justice (al-'adl), human rights, freedom (Hurriyah), democracy (Shura), universal benevolence (Khoir), egalitarian (Musawah), tolerance (tasamuh), balance ( tawazun), social ethics (morals), universal humanity (an-nas), as well as peace and safety contained in the doctrine of principle Islam but those are inclusive. Inclusive priciples could embrace all people regardless of race, culture, race, class, and even religion. This article is going to discuss the significance of Nurcholish Madjid‟s inclusive proselytizing for pluralistic Indonesian society.</p> 2016-06-01T00:00:00+07:00 ##submission.copyrightStatement## https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/606 INDEKS AL-QUR’AN DI INDONESIA 2019-02-22T15:29:27+07:00 Ahmad Syarif Hidayatullah syarif85@yahoo.com <p>This study aims to determine the method and technical writing of some Quran index books in Indonesia written in the period 1984-2007. This research was conducted by library research with historical approach. This study give some information that the books of Quran Index written in the period 1984-2007 by Indonesian Muslim scholars were all written using alphabetic form and their writing presented in global and detailed form. Books of Quran index by Indonesian scholars which were written individually or collectively are not separated from the influences of Quran index books created by non Indonesian scholars. These facts are indicated by some references used in the preparation of their works. Among the "foreign Quran Index books" were often referred to are Mu’jam al-Mufahras li Alfaz al-Quran by M.F. Abdul Baqi, Miftah al-Quran by Ahmad Shah, Fath al-Rahman li Talib Ayat al-Quran by Ilmi Zadeh Faedullah, and Concordance of the Qur'an by Gustav Flugel.</p> 2016-06-01T00:00:00+07:00 ##submission.copyrightStatement## https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/607 FENOMENA LIVING AL-QUR’AN DALAM PERSPEKTIF NEAL ROBINSON, FARID ESACK DAN ABDULLAH SAEED 2019-02-22T15:41:45+07:00 Tinggal Purwanto tinggalpurwanto81@gmail.com <p>This paper explored the idea of Neal Robinson, Farid Esack and Abdullah Saeed in their books, Discovering The Qur'an: A Contemporary Approach To A Veiled Text, The Qur‟an: A User‟s Guide, and The Qur‟an: An Introduction in order to understand the living Qur‟an in moslem society. After reading these books, the writer found that the Qur‟an gave a strong presence in the lives of many Muslims. Various norms and practices concerning interaction with the Qur‟an have developed over time. Recitation of the Qur‟an was not only as Islamic artistic expression but also as a good reward. Memorizing al-Qur‟an is a demand and a need for many Muslims. In modern era, on one hand, the Qur‟an is always listened by electronic media, on the other hand, the Qur‟an was used as a protection from evil by wearing it as amulet. Ayahs of Qur‟an and certain surahs were believed that they have superiority and were recitated at specific times. Arabic calligraphy was considered one of the most important forms of Islamic artistic expressions. All in all,the Qur‟an was not only a guidance but also an ideology.</p> 2016-06-01T00:00:00+07:00 ##submission.copyrightStatement## https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/608 RELEVANSI DAKWAH SUFISTIK IMAM GHAZALI BAGI MASYARAKAT INDONESIA 2019-02-22T15:45:42+07:00 Much Wasith Achadi m.wasith@yahoo.com <p>In today's contemporary era, one of the many problems experienced by the world community is the spiritual restlessness. Spiritual restlessness is not only felt by the Western people, but also by the people of Indonesia. According to some experts, to address the problems that plague contemporary society, it is very possible using sufistic propaganda to answer the crisis of meaning. Here, sufistic propagada means delivery of sufistic discourses or esoteric dimensions of islamic doctrine to the public. Because contemporary human problems are spiritual emptiness, then it should be treated with something that is spiritual. This paper will discuss the relevance Imam Ghazali‟s propaganda for Indonesian contemporary society.</p> 2016-06-01T00:00:00+07:00 ##submission.copyrightStatement## https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/609 PARTAI ISLAM DI NEGARA MAYORITAS MUSLIM: STUDI PEMILU PERTAMA INDONESIA 2019-02-22T15:51:34+07:00 Jamilludin Ali djmlali@gmail.com <p>The majority of Indonesian's populations are Moslems. The Islamic political elite saw the opportunity to take power by bringing the name of Islam to the political party. That are great opportunities because of the assumption that the majority of Moslems would vote for the Islamic party because Islamic party fighting for the benefit of Islam. However, history proves the Islamic party had never won in the general elections in Indonesia. Election of 1955 is regarded as the first democratic elections in Indonesia. It is fact. Although at that time the Moslems reach 90% of the total populations of Indonesia, the election results just put Islamic parties under nationalist party. The defeat of the Islamic party is caused by many things. Among these are the internal divisions in the Islamic party, is to promote party interests rather than Islam, and fierce resistance from nationalist and secular party.</p> 2016-06-01T00:00:00+07:00 ##submission.copyrightStatement## https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/610 MANUSIA SEBAGAI KHALIFAH DALAM PERSFEKTIF ISLAM 2019-02-22T15:55:24+07:00 Rahmat Ilyas mtd_82@yahoo.com <p>Human existence as a creature of God's creation on this earth has an important role in its function as a vicegerent on earth. Allah not only regulates the life associated with the worship of God, but God also regulate how humans perform its role on this earth as caliph who aims to be the safety of the world and the hereafter. In the Islamic concept, man is the vicegerent namely as a representative, a replacement or a god in advance bumi.dengan ambassador of his position as Caliph of Allah on earth, man will be held accountable before him. About how he was a holy duty caliphate. Therefore, in executing the responsibilities that humans are equipped with a variety of potential as a mind that provides the ability for humans to do so</p> 2016-06-01T00:00:00+07:00 ##submission.copyrightStatement##