MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN https://jurnal.lp2msasbabel.ac.id/index.php/maw <p>Mawa’izh: Journal of Religious, Social Sciences, and Humanities Studies, ISSN:&nbsp;<a href="http://u.lipi.go.id/1440210873">2252-3022</a> (printed) dan <a href="http://issn.pdii.lipi.go.id/issn.cgi?daftar&amp;1512552858&amp;1&amp;&amp;">2614-5820</a>&nbsp;(online) is a scientific journal that accommodates both of conceptual thought and researches dealing with fields of da’wa, religious, social sciences, and humanities studies. The Journal focuses on expanding an interdisciplinary scientific study, respect on intersection and integration between religious studies and sciences, and contemporary issues on Islam, Indonesia, and Global contexts. The Journal publishes twice a year.</p> Faculty of Da’wa and Islamic Communication, State Institute for Islamic Studies of Syaikh Abdurrahman Siddik Bangka Belitung en-US MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 2252-3022 <p align="center"><strong>LETTER OF COPYRIGHT ASSIGNMENT</strong><strong>&nbsp;</strong></p> <p>As an author of Jurnal Mawa'izh of Faculty of Da'wah and Islamic Communication IAIN Syaikh Abdurrahman Siddik Bangka Belitung Indonesia, I, who sign below:</p> <p>&nbsp;Declare:<strong>&nbsp;</strong></p> <ol> <li class="show">My paper is authentic; my own writing and it has not been published/proposed on any other journals and publication.</li> <li class="show">My paper is not plagiarism but my original idea/research.</li> <li class="show">My paper is not written by other help, except with Board of Editors and Reviewers recommendation who have been chosen by this journal.</li> <li class="show">In my paper, there are no other writings or opinions except referred in bibliography and relevant with the rule of writing in this journal.</li> <li class="show">I give all my copyright of this paper to this journal include the right for managing and publication.</li> <li class="show">I make this assignment surely. If there are distortion and untruth in this assignment, later, I will take responsibility as the current law. &nbsp;</li> </ol> Diskursus Etika Aristoteles dalam Islam https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/1021 <p><em>Ethics has always been an interesting subject to be discussed. It is not only its theoretic culture that contains rich values, but Ethics is also an applied science that touches the social behavior among the community directly. The urgency of ethics becomes a sensitive issue since it connotes good, bad, right, or wrong values. To explore the treasury of Ethics in the past time, in this case in The Before Christ (BC) century, is very interesting since the era is known as the Pre-Scientific era which refers to a condition of humans were still far from modern scientific traditions. However, Ethics has developed even becoming a value measurement for living both theoretically and practically at that time even in a different form. This research examined more deeply about Aristotle`s thoughts who lived in the BC Century. Although as a figure of Western Philosophy, Aristotle became a very influential figure in the Islamic world, especially Islamic figures of the Peripatetic School, such as Al Kindi, Al Farabi, and Ibn Sina. This research was a Library Research that attempted to reveal the construction and paradigm of Ethical values of Aristotle through his work entitled The Nichomachean Ethics. The ethical concept was reflected in the concept of Ethics in Islam as represented by Islamic Ethics Figures. The result found that the most fundamental difference between Aristotle and Islamic Ethics are ethical formulations. Aristotle's ethical formulation is realistic-</em><em>materialism</em><em>. For Aristotle, Goodness, Virtue, and Happiness are not abstract values, but all of them are real as empirical conditions. While Islam put ethics on two dimensions at once, they are realistic-materialism and theoretical-spiritualism.</em></p> Ahmad Habibi ##submission.copyrightStatement## http://creativecommons.org/licenses/by/4.0 2020-06-04 2020-06-04 11 1 97 `122 10.32923/maw.v11i1.1021 Pemberdayaan melalui KUBE Bagi Peserta PKH di Kelurahan Sinar Baru Kabupaten Bangka https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/1243 <p><em>Penelitian ini bertujuan untuk mengetahui bagaimana pemberdayaan peserta pkh melalui kelompok usaha bersama (kube) pkh di kelurahan Sinar Baru kabupaten Bangka Provinsi Kepulauan Bangka Belitung. Jenis penelitian ini adalah deskriptif kualitatif.</em></p> <p><em>Pemberdayaan tersebut melalui usaha budidaya Jamur Tiram. Tahapan-tahapan dalam budidaya jamur tiram terdapat tiga tahap yaitu perencanaan, pelaksanaan dan &nbsp;evaluasi. </em></p> <p><em>Adapun subjek dalam penelitian ini adalah kpm pkh. Hasil penelitian ini menunjukkan bahwa adanya peningkatan penghasilan, pengetahuan dan skill, terjalinnya rasa kekeluargaan dan keakraban sosial diantara mereka, terbentuknya cabang usaha budidaya Jamur Tiram kube pkh Husna, dan adanya peningkatan kemampuan dalam memasarkan produk usahanya. </em></p> Syarif Syarif ##submission.copyrightStatement## http://creativecommons.org/licenses/by/4.0 2020-06-04 2020-06-04 11 1 123 140 10.32923/maw.v11i1.1243 Menafsir Makna “Jihad” dalam Konteks Kekinian https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/1203 <p><em>This article aims to explore the meaning of jihad in the perspective of contextual interpretation. In this study, the Mawdlū‘ī (thematic) Tafsir method</em><em> used to catch a big picture or spirit of text</em><em>, with the tool as a analysis </em><em>tool </em><em>in the form of two approaches, namely: Historical (Historical) and Hermeneutic Approaches. From the results of the study</em><em>, </em><em>&nbsp;</em><em>get </em><em>conclusion that jihad, which has often been reduced by some people as a war against different beliefs (the others), turns out to have a far more substantial meaning and is relevant to the present context. The meaning of the author is that jihad strives to uphold human values, oppose tyranny, uphold justice. In this case</em><em>,</em><em> jihad is broadly interpreted not merely as a war against the enemy, but to fight against injustice, tyranny, social </em><em>pathoologies </em><em>such as poverty, ignorance, and most importantly, jihad against oneself.</em></p> Didi Junaidi ##submission.copyrightStatement## http://creativecommons.org/licenses/by/4.0 2020-06-04 2020-06-04 11 1 1 25 10.32923/maw.v11i1.1203 Agama dan Politik: Konstelasi Pemikiran antara Kelompok Kultural dan Struktural pada Kalangan Kiai Pesantren di Madura https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/1174 <p><em>In many social science studies, Madurese people are not only known for having traditionalist religious culture, they are also known for their heterogeneous religious typologies. This study specifically examines the constellation of religious thought between the two contemporary Islamism movements in Madura, namely the Madura Ulama Alliance (AUMA) and Gesper. Both AUMA and Gesper both were born from pesantren circles, and were driven directly by the religious elite of pesantran, Kiai and lora (read: Gus in Java) pesantren. Based on the composition of its management, Gesper consists of elite boarding schools, both Kiai and lora, the majority of which are active in managing large organizations, Nahdhatul Ulama (NU). On the other hand, AUMA is mostly inhabited by Nahdhatul Ulama (NU) non-structural elites, but culturally has emotional ties with NU traditions. Therefore, although both were born and developed from a pesantren environment, in some cases AUMA and Gesper have differences, especially in terms of thinking. The condition is at the same time an explanation of why AUMA and Gesper are often involved in the struggle of religious thought in the dynamics and diversity discourse in Madura. One of them is the debate about the correct use of the term Nusantara Islam, and the latest is the dispute about whether or not to elect and appoint leaders from non-Muslims.</em></p> Abd Hannan Zainuddin Syarif ##submission.copyrightStatement## http://creativecommons.org/licenses/by/4.0 2020-06-04 2020-06-04 11 1 47 73 10.32923/maw.v11i1.1174 Islam Berkemadjoean Perspektif Globalisasi: Kontribusi Islam Indonesia pada Peradaban Global https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/1011 <p>This research is aimed at studying the role of the Muhammadiyah Association in global relationships based on slogan, watchwords, plans, and Islamic activities. This study uses a communication and media approach as an effort to discuss a Muhammadiyah organization in the era of globalization. The perspective used in this study is the perspective of "globalization" carried by Gill Branston and Roy Stafford with an analysis of the steps of cultural imperialism, free market and global analysis. This research proves that the higher the level of Muhammadiyah's active involvement and translation in socializing and contributing at the global level makes the position and role of this International Non-Government Organization proof and is obtained by many people.</p> Teguh Luhuringbudi Fitri Liza Novian Akbar ##submission.copyrightStatement## http://creativecommons.org/licenses/by/4.0 2020-06-04 2020-06-04 11 1 74 96 10.32923/maw.v11i1.1011 Kedatangan dan Perkembangan Islam ke Indonesia https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/995 <p><em>There are several theories about the arrival of Islam in Indonesia. The diversity of theories is due to the phenomenon of complexity, i.e.&nbsp; Islam does not originate from one place/country, nor is it carried by one group of people and not at the same time. Another factor influencing the diversity of theories is the difference in evidence, elements of interest, religious subjectivity, and the ideology of historians. Although there have been conclusions about the beginning of the entry of Islam into Indonesia in 1963, the process of coming and developing Islam in Indonesia is a changing study. So there is still an opportunity to correct or strengthen an existing theory. Ulama were central actors in the early arrival and development of Islam to Indonesia. Arabic scholars who work as traders are the first group to bring and develop Islam into the territory of Indonesia, then continued by preachers from the professional Sufi circles. The figure of the Sufi cleric is strongly attached to two figures: the merchant who spreads Islam through trade as well as the heartbeat of the people's economy, and to the sultan who spreads Islam through his power. These crystallized characteristics of the propagator of Islam make Islam develop effectively. Islam was developed by Ulama through three channels namely; cultural (da'wah, education, art, culture, and marriage), structural (politics and power), economy (trade routes). In other words, the process of Islamization in Indonesia is influenced by political power and the spirit of preaching.</em></p> Fauziah Nasution ##submission.copyrightStatement## http://creativecommons.org/licenses/by/4.0 2020-06-04 2020-06-04 11 1 26 46 10.32923/maw.v11i1.995 Manajemen Diversity dan Kesetaraan dalam Lembaga Pendidikan Islam: Suatu Analisis Realitas Sosial https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/883 <p>This article is written based on consideration of the reality of students as a diversity and equality community that is unique to discuss, often also occurs in Islamic educational institutions in diversity that can be solved by diversity management and equality that have a spirit of togetherness and vision of unity. To get a complete picture in this article, a qualitative approach to the design of literature research is used. The results show that diversity management and equality can be a solution to create peace in the school's scope of diversity. The relationship of educational institutions to the community is an effort that can be felt in creating harmony among ethnic groups.</p> Ivan Riyadi ##submission.copyrightStatement## http://creativecommons.org/licenses/by/4.0 2019-12-30 2019-12-30 11 1 231 247 10.32923/maw.v10i2.883 Source of Crime in Islamic Psychological Perspective https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/876 <p>Crime is a problem that has long occurred, even since the beginning of the fall of the prophet Adam and Eve. So far, the problem of crime is only involved in information that comes from binding laws and regulations. Crimes that have been considered crimes are only limited to individuals who are trapped in the context of mistakes without explaining the origin of the source of the crime committed. About crime also tends to be discussed in the science of criminology. In the field of criminology, W Boger himself is divided into two, namely pure criminology that breeds criminal science in criminal anthropology, criminal sociology, criminal psychology, criminal psychopathology and neuropathology and phenology while applied criminology is criminal hygiene, criminal politics and criminalism. This writing is sharpened at the source of crime in the perspective of Islamic psychology. In Islamic psychology itself, crime is basically not much different from the psychological outlook developed by Freud's psychoanalysts such as explaining between Id, Ego and Super Ego, if in Islamic psychology the source of crime can be found in Nafs explanations such as Vegetable Nafs, Animal Nafs, and Human Insights . This crime has an explicit explanation in the Animal Nafs.</p> Wahyu Kurniawan Siti Hapsoh ##submission.copyrightStatement## http://creativecommons.org/licenses/by/4.0 2019-12-30 2019-12-30 11 1 214 230 10.32923/maw.v10i2.876 Konsep Kesehatan Reproduksi Perempuan dalam al-Qur’an https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/920 <p><em>The purpose of this study is to find out the verses of the Qur'an related to women's reproductive health, as well as the contextual interpretation of the commentators, so that it can be seen that the Qur'an is concerned with the reproductive health of women. The concept of reproductive health of women according to the Koran consists of six concepts, namely: Menstruation (Menstruation), sex and sexuality, pregnancy, childbirth, breastfeeding, and child care. All of these concepts are taken from the explanation of the Qur'an and so in the contextual interpretation of the commentators. The results of this study conclude that the commentators have a broad understanding relating to the science of reproductive health of women. Like menstruation, about menstrual blood described in the Surah Al-Baqarah verse: 222. Then the concept of the prohibition of adultery in Islam contained in Surah al-Isro 'verse: 32. Pregnancy, verses of the Qur'an that explain about pregnancy very much, among them, Al-Qur'an Surat Al-Mukminun verses 12-14. Childbirth, Al-Qur'an explains the verse about childbirth contained in the Surah Al-Ahqaf verse 15. Breastfeeding, Breastfeeding is also a function of reproduction. Verses that explain about breastfeeding include Surah Al-Baqarat verse 233. And caring for children, as Allah SWT says in the Qur'an is related to the care of children Lukman verse verse: 13.</em></p> Ratna Dewi ##submission.copyrightStatement## http://creativecommons.org/licenses/by/4.0 2019-12-30 2019-12-30 11 1 248 272 10.32923/maw.v10i2.920 Dampak Perkembangan Teknologi Informasi dan Komunikasi terhadap Perilaku Intoleransi dan Antisosial di Indonesia https://jurnal.lp2msasbabel.ac.id/index.php/maw/article/view/932 <p>The paper aims to exploration how the impact of the information and technology development in Indonesia. Especially, focus on the raising of the attitude and behavior that tend toward intolerant and antisocial. That behavior and attitude extremely were disturbing our social life. The flood of information in cyberspace causes disinformation that makes people split into poles of homogeneity, so people are not accustomed to a difference and are not trained to see problems from various sides. The transformation process taking place with a multilayer communication model has resulted in humans who are more individualistic and communalism, which leads to intolerant and antisocial behavior. Even today, communities are still divided into groups called "cebong" and "kampret". These two political poles cause people did not respect each other's differences. They spread hatred of speech and reject each other's activities, including worship activities. If this kind of social condition is allowed to leave, Indonesia will always be in an unsafe and comfortable condition. It should be prevented by knowing various characteristics or symptoms that arise from the behavior of people around us, both directly in the real world and through social media. Therefore, the authors offer a solution namely: strengthening the role of religion, especially in da'wa and internalization of the ideology of Pancasila, the enforcement of the constitution and humanist legal rules in Indonesia.</p> Rafles Abdi Kusuma ##submission.copyrightStatement## http://creativecommons.org/licenses/by/4.0 2019-12-30 2019-12-30 11 1 273 290 10.32923/maw.v10i2.932