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Spiritual crisis is a factor leading to disorientation in today’s modern humans and the decline of morality of the nation. The low level of spirituality is caused by an educational approach that only focuses on the brain and ignores spiritual values. The Qur'an has actually affirmed the mission of spiritual education which should be used as a reference for the current education system. This article was written using the library research method through a comparison of the way the mufassirin interpret verses about the mission of spiritual education. The results of this study show that the mission of spiritual education carried out by Muhammad (pbuh) can be seen for example in Surat Al-Anbiya' verse 107, Surat Saba' verse 28, and Surat Al-Ahzab verse 21, namely as rahmatan lil 'alamin (mercy to all creations), Muhammad (pbuh) has brought evidence the truth to perfect the akhlậq, as well as to become the followers of uswah hasanah (perfect example) which must be imitated by all humans. Meanwhile, the stages of increasing spirituality in the Surat Luqman Verses 12-19, include: (1) instilling the tauhid values, (2) being filial to parents, (3) understanding the reciprocity of each deed, (4) command to worship, (5) introducing politeness in social life. Elements of spiritual education contained in Surat al-Muzzammil Verses 1-10 include: qiyamul lail or night prayer, reciting the Qur’an in a tartil way, getting used to zikr, patience, jihad fi sabilillah or fighting on the path of Allah, and always praying and begging forgiveness from Allah.

This study aims at investigating the instructional methods applied by the Islamic religious education teacher with visual impairment in teaching the students with mild and moderate intellectual disability.This study is a qualitative descriptive research. The data were collected through in-depthinterview, observation and documentation techniques. Triangulation is used as the technique to facilitate the validation of data, including the methods, sources and theories. Meanwhile, the data analysis technique includes data reduction, data display and conclusion drawing.The findings of this study reveal that in the learning activities, the visual impaired teacher uses several methods, including lecture method, discussion method, demonstration method, and assignment method on students with mild intellectual disability. Meanwhile, the methods used on students with moderate intellectual disability include lecture method, discussion method, storytelling method, demonstration method and drilling method. The process is equipped with learning media, including audio-visual media, screen reader technology, printouts in which self-helped students also provide assistance to the teacher.This study describes the learning process of Islamic religiouseducation conducted by visually impaired teacherand it is expected that the findings will provide insight and input for teachers in teaching students with intellectual disabilities both in schools for special needs and similar inclusive schools. Keywords: Methods, Visually Impaired Teachers, Intellectually Disability, Islamic Religious Education

This study aims to comprehensively reveal the construction of moderate values of Islam developed by Kita Belajar Menulis (KBM) literacy community in Bojonegoro and how these values were internalized to their members. This research employed a case study design. Data were collected using observation, interviews, and documentation techniques. The data collected was analyzed using an interactive analysis model that included data collection, data reduction, data display, and concluding. The results showed that the moderate values of Islam developed by KBM in Bojonegoro were based on equality values. Then it developed into pluralism, authenticity, brotherhood, tolerance, and progressiveness. To internalize these values, KBM used four strategies that included giving reinforcement, modeling, habituation, and discussion, so that the moderate values of Islam are properly internalized.[Penelitian ini bertujuan untuk mengungkap secara komprehensif konstruksi nilai-nilai moderat Islam yang dikembangkan oleh komunitas literasi Kita Belajar Menulis (KBM) di Bojonegoro dan bagaimana nilai-nilai tersebut diinternalisasikan kepada anggotanya. Penelitian ini menggunakan desain studi kasus. Teknik pengumpulan data menggunakan observasi, wawancara, dan dokumentasi. Data yang dikumpulkan dianalisis menggunakan model analisis interaktif yang meliputi pengumpulan data, reduksi data, tampilan data, dan penarikan kesimpulan. Hasil penelitian menunjukkan bahwa nilai-nilai moderat Islam yang dikembangkan oleh KBM di Bojonegoro berlandaskan pada nilai kesetaraan. Kemudian berkembang menjadi pluralisme, autentisitas, persaudaraan, toleransi, dan progresif. Untuk menginternalisasikan nilai-nilai tersebut, KBM menggunakan empat strategi yang meliputi pemberian reinforcement, modeling, pembiasaan, dan diskusi, sehingga nilai-nilai moderat Islam terinternalisasi dengan baik]

New methodologies and approaches in the study of the Qur’an are very much carried out by contemporary reviewers. This is actually influenced by the understanding of the Qur’an which always experiences dynamics in the times. This paper specifically addresses Muhammad Syahrûr’s contemporary thinking about the Qur’an in al-Kitâb wa al-Qur’ân. By descriptive-analytical study, the writer concludes understanding the Qur’an according to Syahrûr can be done by contextualizing the Quranic verses with a linguistic structure and scientific, philosophical, historical, psychological, and sociological approaches. He wants the content of the Qur’an to be in harmony with current social dynamics, the readers always actualize themselves extensively by not resting on the products of classical thought that have been considered established and sacred, and the Qur’an as if it had just been revealed, so that it can deconstruct and reconstruct the scientific knowledge of the Qur’an which has been considered final.[Metodologi dan pendekatan baru dalam studi Al-Qur’an marak dilakukan oleh para pengkaji kontemporer. Hal ini sejatinya dipengaruhi pemahaman tentang Al-Qur’an yang selalu mengalami dinamika dalam perkembangan zaman. Artikel ini secara spesifik mengulas pemikiran kontemporer Muhammad Syahrûr tentang Al-Qur’an dalam al-Kitâb wa al-Qur’ân. Dengan telaah deskriptif-analitis, penulis menyimpulkan bahwa pemahaman Al-Qur’an menurut Syahrûr dapat dilakukan dengan cara mengkontekstualisasikan Al-Qur’an dengan struktur linguistik serta pendekatan saintifik, filosofis, historis, psikologis, dan sosiologis. Dia menginginkan kandungan Al-Qur’an selaras dengan dinamika sosial kekinian, para pembaca senantiasa mengaktualisasikan diri secara ekstensif dengan tidak berpijak pada produk pemikiran Islam klasik yang telah dianggap mapan dan sakral, dan memosisikan Al-Qur’an seakan-akan baru saja diwahyukan, sehingga dapat mendekonstruksi sekaligus merekonstruksi tradisi keilmuan Al-Qur’an yang selama ini telah dianggap final]

Islamic education always intersects with the movement of dynamic times. Islamic education is currently in the industrial revolution 4.0 era. which involves industrial competition. With cyber-based, this competition makes Islamic education at a crossroads. This article efforts to express the thought of Islamic education by considering Fazlur Rahman’s thought and its relevance to education in the industrial revolution 4.0 era. With the descriptive-analysis method, this article shows that Fazlur Rahman is concerned about strengthening the education system and strengthening the quality of Islamic education output through the renewal of Islamic education. Islamic education must be able to answer the needs in modernity, because surviving the old tradition is an intellectual suicide process, so that it is relevant to the industrial revolution 4.0 era.[Pendidikan Islam selalu bersinggungan dengan gerak zaman yang dinamis. Pendidikan Islam saat ini berada pada era revolusi industri 4.0. yang melibatkan persaingan industri. Dengan berbasis cyber, persaingan ini membuat pendidikan Islam berada pada persimpangan jalan. Artikel ini berupaya mengungkapkan pemikiran pendidikan Islam Fazlur Rahman dan relevansinya dengan pendidikan di era revolusi industri 4.0. Dengan metode analisis-deskriptif, artikel ini menunjukkan bahwa Fazlur Rahman memerhatikan penguatan sistem pendidikan serta penguatan kualitas output pendidikan Islam melalui pembaharuan pendidikan Islam. Pendidikan Islam harus mampu menjawab kebutuhan zaman, karena bertahan pada tradisi lama merupakan proses bunuh diri intelektual, sehingga ia relevan dengan era revolusi industri 4.0]

In Banjarmasin, most of majlis taklim are dominated by the study of sufism. If there is a discussion of fiqh (Islamic jurisprudence), it is more inclined about fiqh al-‘ibâdah (fiqh of worship). Meanwhile fiqh al-mu‘âmalah (fiqh of social interaction) is not a study that is considered important, so that the majlis taklim by the study fiqh al-mu‘âmalah are few. Based on participant observation, there are two majlis taklims who carry out da’wa of islamic economics through the study fiqh al-mu‘âmalah, they are Darul Ma‘arif and Ar-Rahmat. Using interactive data analysis, this field research indicates that the two majlis taklims carry out da‘wa of islamic economics by presenting fiqh al-mu‘âmalah contemporary material through a discussion of mu‘âmalah which is associated by economic issues and modern financial. Considering that study fiqh al-mu‘âmalah is still few, it is necessary to initiate transformative da‘wa as an effort to build a comprehensive Islamic paradigm including worship and social interaction, so that the partial religiousity phenomenon in Banjarmasin become a total religiousity.[Majlis taklim di Kota Banjarmasin didominasi materi pengajian sufism. Jika ada pembahasan fikih, ia lebih cenderung kepada pembahasan fikih ibadah. Sedangkan fikih muamalah tidak menjadi kajian yang dianggap penting, sehingga majlis taklim dengan kajian fikih muamalah (fikih ekonomi syariah) terbatas. Berdasarkan observasi partisipan, ada dua majlis taklim yang melaksanakan dakwah ekonomi syariah melalui pengajian fikih muamalah, yaitu Majlis Taklim Darul Ma‘arif dan Majlis Taklim Ar-Rahmat. Penelitian lapangan yang menggunakan analisis data interaktif ini menunjukkan bahwa dua majlis taklim tersebut melaksanakan dakwah ekonomi syariah dengan penyajian materi fikih muamalah kontemporer melalui pembahasan muamalah yang dikaitkan dengan isu-isu ekonomi dan keuangan modern. Karena pengajian fikih muamalah masih sedikit, dakwah transformatif perlu digagas sebagai upaya membangun paradigma Islam komprehensif yang mencakup ibadah dan muamalah, sehingga fenomena religiusitas parsial di Banjarmasin berubah menjadi religiusitas total]

One of the three pillars for Muslims is the obligation to pay zakat according to provisions. Zakat is intended for people who are deficient. In Indonesia, poverty is still visible in some communities, this is what shows the role of zakat can contribute in breaking down poverty. Good and transparent management is an accountable financial responsibility. Indonesia has an accounting recording standard in the form of PSAK number 109 concerning zakat accounting. The purpose of this study is to analyze the accounting treatment of zakat PSAK 109 in strengthening good corporate governance of the Amil Zakat Institution. The results of his research show that the accountability report of the amil zakat party in the form of financial reports has been made, the accounting records of the institution understand the incoming and outgoing funds, the conversion of non-cash funds at market prices, incoming halal and non-halal funds and have followed the Law Republic of Indonesia Number 23 of 2011 concerning Management of Zakat although there are some things that are still not well understood.[salah satu rukun ketiga bagi umat islam adalah kewajiban membayar zakat sesuai ketentuan. Zakat diperuntukan bagi masyarakat yang kekurangan. Di Indonesia masih terlihat kemiskinan di beberapa masyarakat, hal inilah yang menunjukkan peran zakat dapat ikut andil dalam mengurai kemiskinan tersebut. Pengelolaan yang baik dan transparan merupakan pertanggungjawaban keuangan yang akuntabel. Indonesia mempunyai standar pencatatan akuntansi berupa PSAK nomer 109 tentang akuntansi zakat Adapun tujuan penelitian ini adalah menganalisis perlakuan akuntansi zakat PSAK 109 dalam penguatan good corporate Lembaga Amil Zakat. Hasil penelitiannya menunjukkan bahwa laporan pertanggungjawaban pihak amil zakat berupa laporan keuangan sudah di buat, pencatatan akuntansi pihak lembaga sudah paham mengenai dana masuk dan dana keluar , konversi dana non tunai dengan harga pasar, yang masuk dana halal dan non halal serta telah mengikuti Undang-Undang Republik Indonesia Nomor 23 Tahun 2011 Tentang Pengelolaan Zakat meskipun ada beberapa hal yang masih belum dipahami dengan baik.]

The aims of this research are to identify the impact of size, leverage, age, volume of capital growth, tabarru’ funds, independent commissioner ratio, and investment growth on the financial performance in Sharia Non-Life Insurance Company in Indonesia during 2015-2017. The samples obtain 63 units of analysis are selected using purposive sampling method. The data is analysed using descriptive statistical analysis and panel data regressing in E Views 9. Result of this study indicate that size, age, and volume of capital growth have a positively and significantly effect. Investment growth have a negatively and significantly effect. Meanwhile, leverage, tabarru’ fuds and independent commissioner ratio do not have significant effect on the financial performance. Suggestion in this research is the following researchers are expected to extend the duration of the study, so the results of the study become more accurate.[Penelitian ini mempunyai tujuan untuk mengidentifikasi adanya pengaruh size (ukuran perusahaan), leverage (rasio hutang), age (umur perusahaan), pertumbuhan volume of capital, dana tabarru’, rasio komisaris indepeden, dan pertumbuhan investasi pada financial performance perusahaan asuransi umum syariah di Indonesia periode tahun 2015-2017. Metode penentuan sampel dalam penelitian ini yaitu metode purposive sampling dan didapatlan hasil sebanyak 63 unit analisis. Analisis data dalam studi ini yaitu analisis deskriptif dan analisis regresi data panel dengan menggunakan tool E Views 9. Penelitian ini menghasilkan bahwa size (ukuran perusahaan), age (umur perusahaan), dan pertumbuhan volume of capital mempunyai pengaruh positif dan signifikan terhadap financial performance. Sementara itu, pertumbuhan investasi mempunyai pengaruh dengan arah negatif dan signifikan pada financial performance, sedangkan leverage (rasio hutang), dana tabarru’, dan rasio komisaris independen tidak mempengaruhi financial performance. Saran dalam penelitian ini untuk menghasilkan penelitian lebih akurat maka sebaiknya penelitian selanjutnya dilakukan dalam jangka waktu yang lebih panjang.]

This research aims to examine the effectiveness of the entrepreneurship center laboratory availability at the STAIN Pamekasan Sharia Economics Study Program. This research is a descriptive quantitative research. The purpose of research in general is to describe systematically, factually, and accurately about the facts and nature of the population. Said descriptive because the research aims to make a careful assessment of the phenomenon of perception of students of Islamic Economics Study Program regarding the availability of entrepreneurship centers for all entrepreneurship courses in the semester even 2017/2018Based on the results of the study that the effectiveness of the entrepreneurship laboratory center must be supported by the time available in the teaching and learning process in the laboratory, the average number of classes taught by lecturers in entrepreneurship courses, and the maximum ability of classes in a day in teaching entrepreneurship and most respondents answered two or just three times the maximum ability of class in a day. In addition, it must also be supported by facilities available in the entrepreneurship center laboratory such as adequate space, computers as required software, air conditioners, considering that in our place the climate is very hot, LCD as an adequate device to support laboratory activities and practical tools others that support the creation of an adequate entrepreneurship center laboratory.[Penelitian ini bertujuan untuk menguji efektivitas ketersedian laboratorium entrepreneurship center di Program Studi Ekonomi Syariah STAIN Pamekasan. Penelitian ini adalah merupakan penelitian kuantitatif deskriptif. Tujuan penelitian secara umum adalah untuk mendeskripsikan secara sistematis, faktual, dan akurat mengenai fakta dan sifat populasi. Dikatakan diskriptif karena penelitian bertujuan untuk melakukan penilaian secara cermat terhadap fenomena persepsi mahasiswa Prodi Studi Ekonomi Syariah berkenaan dengan tersedianya entrepreneurship center untuk seluruh mata kuliah kewiraushaan pada semester genap tahun 2017/ 2018. Berdasarkan hasil penelitian bahwa efektivitas laboratorium entreprenneurship center harus di dukung oleh waktu yang tersedia dalam proses belajar mengajar di laboratorium, rata-rata jumlah kelas yang diampu oleh dosen dalam mata kuliah kewirausahaan, dan kemampuan maksimal kelas dalam sehari dalam mengajar kewirausahaan dan kebanyakan responden menjawab dua atau tiga kali saja kemampuan maksimal kelas dalam sehari. Selain itu juga harus didukung oleh fasilitas yang tersedia di laboratorium entrepreneurship center seperti ruangan yang memadai, komputer sebagai perangkat lunak yang dibutuhkan, AC mengingat di tempat kita ini iklimnya sangat panas, LCD sebagai perangkat yang memadai untuk menunjang aktivitas laboratorium serta alat-alat praktik yang lain yang mendukung terciptanya laboratorium entrepreneurship center yang memadai.]

Employee engagement is a significant work attitude to reach the organization’s goal. The employee engagement includes improving the employees’ responsibilities, motivating the co-workers, and influencing the employees’ performance. Accordingly, a study in line with the determinant of employee engagement is needed. The purpose of this study is to analyze the determinant of employee engagement. This study used quantitative approach. The samples of this research were 187 employees of manufacturing company in Mojokerto city. Data retrieval used a questionnaire. The sampling technique used proportional random sampling. Data analysis used path analysis. The result of the study showed that financial compensataion and job satisfaction were determinant of employee engagement. The financial compensation and job satisfaction improve the employee engagement. Whereas, the non-financial compensation does not influence the employee engagement.[Employee engagement merupakan salah satu sikap kerja yang penting untuk mencapai tujuan organisasi. Employee engagement dapat meningkatkan tanggung jawab karyawan, memotivasi rekan kerja dan mempengaruhi kinerja karyawan. Oleh karena itu, studi tentang determinan employee engagement diperlukan. Tujuan penelitian ini adalah menganalisis determinan employee engagement. Penelitian ini menggunakan pendekatan kuantitatif. Jumlah sample sebanyak 187 karyawan perusahaan manufaktur di Kota Mojokerto. Pengambilan data melalui kuesioner. Sedangkan, teknik pengambilannya menggunakan proporsional random sampling. Analisis data menggunakan analisis jalur. Hasil penelitian menunjukkan determinan employee engagement adalah kompenansial finansial dan kepuasan kerja. Kompensasi finansial dan kepuasan kepuasan kepuasan kerja meningkatkan employee engagement. Sedangkan, kompensasi non finansial tidak berpengaruh terhadap employee engagement.]

This article try to explain Bretton Woods System in maqasid shariah perspective. In maqashid al-sharia's perspective, the instability of the global economy threatens the existence of al-kulliyât al-khams which must be protected. The Bretton Woods system is the right economic agreement to be established as a system that regulates the international economy (1944-1971). This article also try to explain that the International islamic political economy of is a necessity. Islam as a value, must be internalized in every decision and policy that concerns the lives of many people. International political economy is in a very strategic position to determine policies to achieve global stability and prosperity. The Bretton Woods system can be an "inspired system" that can be a consideration for formulating the direction and strategy of the International Islam political economy. In addition to the gold standard being one of the several Bretton Woods agreements and the stability of exchange rates with the implementation of fixed rate systems, the regularity of international trade and the amount of international funds to reconstruct development in war-affected countries is the highest cause of global economic growth in the history of the global economy.[Artikel ini mencoba menjelaskan Sistem Bretton Woods dalam perspektif maqasid syariah. Dalam perspektif maqasid syariah, ketidakstabilan ekonomi global mengancam keberadaan al-kulliyat al-khams yang harus dilindungi. Sistem Bretton Woods salah satu dari kesepakatan ekonomi yang tepat untuk membangun sistem ekonomi internasional (1944-1971). Artikel ini juga mencoba menjelaskan bahwa ekonomi politik Islam Internasional adalah suatu keniscayaan. Islam sebagai value, harus terinternalisasi di dalam setiap decision dan policy yang menyangkut hajat hidup orang banyak. Ekonomi politik internasional menjadi posisi yang sangat strategis untuk menentukan kebijakan demi tercapainya stabilitas dan kemaslahatan global. Sistem Bretton Woods bisa menjadi sebuah “the inspired system” yang bisa menjadi pertimbangan untuk merumuskan arah dan strategi ekonomi politik Islam Internasional. Selain gold standard menjadi salah satu kesepakatan bretton woods dan stabilitas nilai tukar dengan diterapkannya fixed rate system, keteraturan perdagangan internasional dan banyaknya bantuan dana internasional untuk merekontruksi pembangunan di negara-negara korban perang menjadi penyebab lajunya pertumbuhan ekonomi global tertinggi sepanjang sejarah.]

This article aims to reveal the urgency of memorizing al-Qur’an (tahfîdz al-qur’ân) at Al-Huda Islamic Boarding School, Gorontalo. Tahfîdz al-qur’ân program is the interaction between santri and al-Qur’an, and it is also the valuable religious experience, thus it is considered as their learning achievement. This study focuses on tahfîdz al-qur’ân program at Al-Huda Islamic Boarding School, Gorontalo, which is a minimum of five juz for five semesters. Therefore, it is closely related to the santris’ academic and non-academic achievements in this boarding school. This study used educational and psycological approach by qualitative-descriptive method. The result shows that the santri have various ability to memorize al-Qur’an, from one to six juz, eventhough in the same ways. In addition, tahfîdz al-qur’ân program has closely relation to santris’ academic and non-academic achievements. Thus, the better their memorization of al-Qur’an, the better their academic and non-academic achievements.[Artikel ini mengungkap tentang urgensi hafalan al-Qur’an (tahfîdz al-qur’ân) di Pondok Pesantren Al-Huda, Gorontalo. Program tahfîdz al-qur’ân merupakan interaksi santri dengan al-Qur’an dan pengalaman beragama yang berharga, sehingga dianggap terkait dengan capaian prestasi belajarnya. Penelitian ini fokus pada program tahfîdz al-qur’ân yang merupakan program Pondok Pesantren Al-Huda, Gorontalo, yakni minimal lima juz selama lima semester, sehingga terkait erat dengan prestasi akademik dan non-akademik santri di pondok ini. Pendekatan penelitian ini adalah pendekatan edukasi dan psikologi dengan metode kualitatif-deskriptif. Penelitian ini mengungkap bahwa kemampuan santri dalam menghafal al-Qur’an selama berada di pondok beragam, yakni satu sampai dengan enam juz, kendati mereka menghafal dengan cara yang sama. Selain itu, relasi program tahfîdz al-qur’ân dengan prestasi santri tidak saja pada aspek akademik, tetapi juga pada aspek non-akademik, sehingga semakin baik hafalan al-Qur’annya, semakin baik pula prestasi akademik dan non-akademik yang diraih oleh santri]

This article aims to reintroduce the education concept of KH. M. Hasyim Asy‘ari which is essentially the ethics in teaching learning process is important. This study used library research to analyze Âdâb al-‘Âlim wa al-Muta‘allim written by KH. M. Hasyim Asy‘ari. In this case, he explains about the ethics of teachers and students in teaching learning process, including primacy of education, students’ duties and responsibilities, the ethics to the books, and others relating to them. Reintroducing his concept of education is an effort to remind the urgency of ethics, especially in teaching learning process as a foundation of character building. Thus, they can worship Allah, be productive, and be dynamic on the right way. Then, the core of Islamic education concept of KH. M. Hasyim Asy‘ari can be realized.[Artikel ini hendak memperkenalkan kembali gagasan KH. M. Hasyim Asy‘ari tentang pendidikan, yaitu pada hakikatnya etika dalam proses belajar mengajar adalah penting. Artikel ini menggunakan metode studi pustaka atas kitab Âdâb al-‘Âlim wa al-Muta‘allim karya KH. M. Hasyim Asyari. Dalam kitab ini, dia menjelaskan etika guru dan murid dalam proses belajar dan mengajar, yang mencakup keutamaan pendidikan, tugas dan tanggung jawab murid, tugas serta tanggung jawab guru, dan etika terhadap buku dan hal-hal yang berkaitan dengannya. Pengenalan kembali gagasan pendidikan KH. M. Hasyim Asya‘ri merupakan sebuah upaya untuk mengingatkan urgensi etika, terutama dalam proses belajar dan mengajar, sebagai fondasi pembentukan karakter manusia, sehingga mereka bisa beribadah kepada Allah, produktif, dan dinamis pada jalan yang benar yang merupakan inti pemikiran pendidikan Islam KH. M. Hasyim Asy‘ari dapat terwujud]

Sebagai sesuatu yang tidak muncul eksis dalam ruang hampa,jelas, hukum Islam merupakan fenomena budaya dan fenomenasosial sekaligus. Kenyataan ini menyadarkan kita bahwa dalammelakukan studi hukum Islam, penggunaan perspektif ilmuilmubudaya dan ilmu-ilmu sosial merupakan suatu keniscayaandalam meneropong hukum Islam. Artikel ini, berusahamemotret gagasan M. Atho’ Mudzhar tentang sosiologi hukumIslam, yang dapat mengambil beberapa tema yakni studimengenai pengaruh agama terhadap perubahan masyarakat,studi tentang pengaruh struktur dan perubahan masyarakatterhadap pemahaman ajaran agama atau konsep keagamaan,studi tentang tingkat pengamalan beragama masyarakat, studitentang pola sosial masyarakat Muslim dan studi tentanggerakan masyarakat yang membawa paham yang dapatmelemahkan atau menunjang kehidupan beragama. Padabidang-bidang inilah Mudzhar mendedikasikan hampirkeseluruhan energi intelektualnya, sebagaimana tampak dalamhampir keseluruhan karya tulis dan hasil penelitiannya.

Artikel ini bertujuan untuk menggambarkan aktifitaspengorganisasian sumbangan di jalan raya dari perspektifhukum Islam. Kegiatan ini memunculkan kontradiksi, adapihak yang mendukung dan ada pihak yang menolaknya.Mereka berdebat satu sama lain untuk mempertahankanpendapat mereka sendiri. Walhasil, perspektif hukum Islammemastikan apakah kegiatan tersebut yang legal atau tidak.Penegakan hukum Islam terhadap pendapat teresebut harusmemandang beberapa alasan dasar, termasuk kondisi geografis,motif ekonomi sosial budaya maupun motof-motifvertikaltertentu. Selain itu, ia harus mengantisipasi dampaknyaterhadap masyarakat Islam secara umum dan prioritaskeuntungan ketimbang mafsadah-nya. Bahkan, permintaansumbangan di jalan raya bisa mendatangkan madlarah, sepertiperilaku mengemis yang dilarang dalam Islam, karenamenurunkan martabat umat Muslim secara universal. Yangtidak kalah pentingnya, konsep bangunan masjid tidakdikategorikan dlarûrah.

This study aims to: 1) describe the model of community empowerment BAZNAS Makassar, 2) to find out the effectiveness community empowerment model in BAZNAS Makassar, 3) to find the right model of economic community empowerment in BAZNAS Makassar. This study was used field research methods with qualitative methode, which were analyzed descriptively. This study found that the BAZNAS Makassar has programme called Makassar prosperous, in which there are three productive programs: Revolving Fund Assistances, Life Skill Training and ZCD (zakat community development). The prosperous Makassar program has not been maximized in implementing Islamic philanthropy, because of consumptive programs are still larger than productive programs. Regarding the effective empowerment model, BAZNAS Makassar can implement a model of economic empowerment program for coastal areas.[Penelitian ini bertujuan untuk: 1) mendeskripsikan model pemberdayaan masyarakat pada BAZNAS kota Makassar, 2) mengetahui efektifitas model pemberdayaan BAZNAS kota Makassar, 3) menemukan model pemberdayaan ekonomi yang tepat bagi BAZNAS kota Makassar. Studi ini dilakukan dengan menggunakan metode penelitian lapangan (field research) dengan metode kualitatif (qualitative method) yang dilakukan secara deskriptif analisis. Penelitian ini menemukan bahwa program pemberdayaan ekonomi BAZNAS kota Makassar disebut Makassar makmur, di dalamnya terdapat tiga program produktif yaitu Bantuan Dana Bergulir, Pelatihan Life Skill, dan ZCD (zakat community development). Program Makassar makmur belum maksimal dalam menerapkan filantropi Islam, karena program konsumtif masih lebih besar dari program produktif. Sedangkan untuk Model pemberdayaan yang efektif, BAZNAS kota Makassar dapat melaksanakan model program pemberdayaan ekonomi pesisir.]

This study aims to provide empirical evidences whether the Profit Sharing Ratio (PSR), Islamic Investment Ratio (IIR), Islamic Income Ratio (IsIR), Zakat Performance Ratio (ZPR), and Islamic Corporate Governance (ICG) affect the Fraud Actions on Full-fledge Islamic banks in Indonesia. This study is a quantitative study using panel data in the period of 2013 to 2017 with a sample of 12 Islamic banks in Indonesia. The study employs Data Panel Regression with E-views 7.0 software. The results of the study indicate that the Profit Sharing Ratio (PSR), and Islamic Investment Ratio (IIR) have a significant influence on fraudulent actions. While the independent variable Islamic Income Ratio (IsIR), Zakat Performance Ratio (ZPR), and Islamic Corporate Governance (ICG) do not have a significant effect on fraudulent actions.[Tujuan penelitian ini untuk memberikan bukti empirik apakah Profit Sharing Ratio (PSR), Islamic Invesment Ratio (IIR), Islamic Income Ratio (IsIR), Zakat Peformance Ratio (ZPR), dan Islamic Corporate Governance (ICG) berpengaruh terhadap Tindakan Fraud Pada Bank Umum Syariah di Indonesia. Penelitian ini merupakan penelitian kuantitatif dengan menggunakan data panel untuk periode 2013 sampai dengan 2017 dengan sampel 12 Bank Syariah di Indonesia. Penelitian ini menggunakan metode analisis Regresi Data Panel dengan software E-views 7.0. Hasil penelitian menunjukkan bahwa Profit Sharing Ratio (PSR), dan Islamic Invesment Ratio (IIR) memiliki pengaruh yang signifikan terhadap tindakan Fraud. Sedangkan variabel independen Islamic Income Ratio (IsIR), Zakat Peformance Ratio (ZPR), dan Islamic Corporate Governance (ICG) tidak memiliki pengaruh yang signifikan terhadap tindakan Fraud.]

Baitul Mal wat Tamwil (BMT) is a sharia microfinance institution in Indonesia. The presence of BMTs, like microfinance institutions in various countries, is quite helpful for small communities. Various problems according to some previous researchers still cover BMT. This study aims to map various BMT problems with the approach of management strategy theory, especially environmental scanning. This type of research is qualitative and descriptive. Data sources used are secondary data sources in the form of documents. Documents are limited to textbooks and scientific journals with certain categories. Stages of qualitative research analysis include data collection, reduction, presentation and conclusion - verification. This study concludes that problem mapping of BMT can use an environmental scanning management strategy theory approach. The results of the BMT problem mapping: BMT internal environmental problems are in HR and service product concepts, industrial environment problems are in the bargaining power of consumers / customers (community acceptance), and BMT macro environment issues are in legislation and regulation.[Baitul Mal wat Tamwil (BMT) adalah suatu lembaga keuangan mikro syariah di Indonesia. Kehadiran BMT, sebagaimana lembaga keuangan mikro di berbagai negara, cukup membantu bagi masyarakat kecil. Berbagai permasalahan menurut beberapa peneliti sebelumnya masih menyelimuti BMT. Penelitian ini bertujuan untuk memetakan berbagai permasalahan BMT tersebut dengan pendekatan teori manajemen strategi khususnya environmental scaning. Jenis penelitian ini adalah kualitatif dan bersifat deksriptif. Sumber data yang digunakan adalah sumber data sekunder berupa dokumen. Dokumen dibatasi berupa buku teks (textbook) dan jurnal ilmiah dengan kategori tertentu. Tahapan analisa penelitian kualitatif meliputi koleksi data, reduksi, penyajian dan konklusi –verifikasi. Penelitian ini menghasilkan kesimpulan bahwa pemetaan permasalahan BMT bisa menggunakan pendekatan teori environmental scanning manajemen strategi. Hasil pemetaan permasalahan BMT: permasalahan lingkungan internal BMT adalah pada SDM dan konsep produk jasa, permasalahan lingkungan industri adalah pada daya tawar konsumen/nasabah.]

President Instruction Number 1 Year 1991 is a legal instrument that became Indonesia’s positive law regulating the Compilation of Islamic Law (KHI). However, the constitutional system and regulation system in Indonesia have undergone significant changes since the reform era. It raised another legal issue in the application and implementation of the Compilation of Islamic Law since it is not categorized as the source of law in Indonesia’s legal system. It cannot be applied to the government directly because of lack of legal binding. Nevertheless, the existence of the President Instruction still provides recognition through join decision with the Ministry of Religion and the Supreme Court. Thus, the Compilation of Islamic Law can be institutionally applied in the Religious Court which positioned under the Indonesia’s Supreme Court. Since then Judges easily apply the Compilation of Islamic Law as the legal source in resolving disputes in Muslim society. (Inpres 1/1991 merupakan instrumen hukum yang menjadikan hukum Islam sebagai hukum positif di Indonesia, akan tetapi perkembangan sistem ketatanegaraan dan sistem perundang-undangan di Indonesia telah mengalami perubahan yang sangat pesat sejak era reformasi. Hal ini menimbulkan problem hukum baru dalam pemberlakuan Kompilasi Hukum Islam (KHI) mengingat kedudukan Inpres 1/1991 dalam sistem perundang-undangan tidak dikenal sebagai peraturan perundang-undangan. Dalam aspek kekuatan mengikat, Inpres tersebut tidak dapat diberlakukan untuk umum karena tidak mempunyai kekuatan mengikat umum dan hanya bersifat mengikat ke dalam terhadap pejabat yang berkedudukan lebih rendah pada 1 (satu) institusi. Kendatipun demikian eksistensi Inpres 1/1991 hingga hari ini masih diakui keberadaannya mengingat substansinya dibentuk melalui keputusan bersama antara Menteri Agama dengan Ketua Mahkamah Agung. Sehingga, Kompilasi Hukum Islam mengikat hakim-hakim peradilan agama yang berada di bawah lingkungan Mahkamah Agung. Para hakim dapat menggunakan Kompilasi Hukum Islam sebagai dasar hukum untuk menyelesaikan sengketa yang terjadi diantara masyarakat yang beragama Islam)

The purposes of Islamic law (Maqâshid syarî`ah) have become principal instruments for Muslim intellectual on producing or reproducing Islamic jurisprudence, to deal with everyday life of Muslim society. The purposes of Islamic law do not only enhance Islamic jurisprudence as a tool but also a spirit. In today’s globalization, maqâshid signify itself as practical necessity of Islamic jurisprudence for responding or challenging realities: from the text to the context. This paper attempts to describe istidlâl (extracting process of Islamic jurisprudence) on answering complexities of social issues and scrutinizing the classification of Maqâshid syarî`ah. This research found that maqâshid-based approach, that is, ingrained in the narrative of revelation, implicitly or explicitly, is needed to answer social problems. This approach could be classified as the necessary for expressing the illat (the underlying reason), explaining the wisdom and the purposes of syarî`ah: partially or communally, generally or specifically. This approach aims to introduce new perspectives of Maqâshid syarî`ah, such as hifz al-bi’ah (environmental preservation), hifz al-‘alm (cosmic protection), tolerance, human rights, and freedom, which are based on contextual relevance. (Maqâshid syarî`ah merupakan instrumen yang sangat penting bagi seorang mujtahid untuk memproduksi hukum Islam sebagai solusi persoalan kehidupan sehari-hari. Tanpa memahami fikih maqâshid, maka ajaran Islam hanya akan terkesan sebagai piranti tanpa ruh. Maqâshid mengindikasikan urgensi pembentukan hukum Islam sebagai tantangan dan jawaban bagi era globalisasi. Karenanya penting untuk merevitalisasi peran maqâshid dalam kajian istidlâl hukum dari teks ke konteks. Tulisan ini akan menggali istidlâl atau proses untuk menyimpulkan dalil dari teks hukum Islam (al-Quran dan al-Sunnah) untuk menjawab persoalan-persoalan kehidupan, dan mengetahui klasifikasi dan dimensi maqâshid syari`ah dalam kerangka revitalisasi hukum Islam. Temuan penelitian menunjukkan bahwa, persoalan dan tantangan kehidupan yang semakin kompleks dan berkembang, mesti bisa dijawab secara eksplisit maupun implisit melalui teks atau narasi wahyu dengan pendekatan berbasis maqâshid. Ia dapat diklasifikasikan dalam cakupan kepentingan yang sangat mendesak untuk menampakkan illat, menjelaskan hikmah dan tujuan syariah, baik secara parsial ataupun komunal, baik secara umum ataupun khusus, dalam segala sendi kehidupan dalam berbagai tema dalam hukum Islam. Sehingga timbul varian baru dalam koridor maqâshid yang bertajuk hifdz al-bi’ah, hifdz al-`alam, toleransi, HAM, dan kebebasan, yang berpijak pada maslahah yang bersifat kontekstual)

The formulation of hudûd law has been more synonymous with criminal and punishment forms. Such formulations and construct are recognized to distort the true concept of hudûd. It also implicates on the theoretical debate in Islamic penal law. The main goal of this paper is to explore and elaborate the hudûd discourse in the study of Islamic law. This paper is a library research with a hermeneutical approach. The data collection technique used in this research is a documentary study (historical) which is elective-eliminative historic in nature. The analysis methods used in the research are the general methodical elements such as interpretation and deductive-inductive also personal reflection. This paper produces several conclusions: (1) The discourse of hudûd penal in the Islamic criminal law studies has experienced a paradigm shift as a dynamic entity from time to time. And the stipulation of hudûd penal is an Islamic Juristic formulation (fuqahā’) and (2) As a product of ijtihad, stipulation of hudûd or its existence is open with criticism using contemporary epistemology. (Rumusan hudûd yang selama ini ada lebih identik dengan bentuk pidana dan hukuman. Rumusan dan konstruksi yang demikian diakui telah mendistorsikan konsep sebenarnya tentang konsepsi hudûd. Paper ini bertujuan mengupas serta mengelaborasi diskursus hudûd dalam studi hukum Islam. Disamping itu, tulisan ini juga melacak pergeseran- paradigma terkait konsepsi dan rumusan hudûd yang muncul sepanjang sejarah. Tulisan ini menggunakan pendekatan hermeneutika-tematis melalui studi dokumenter bersifat historis elektif-eliminatif. Data akan dibandingkan, dianalisis serta disaring hingga tersisa satu teori yang paling relevan. Paper ini menyimpulkan bahwa diskursus hudûd dalam hukum Islam telah mengalami pergeseran paradigma (paradigm shift) dari waktu ke waktu. Dan, rumusan hudûd yang identik dengan bentuk-bentuk pidana (al-ꞌuqûbât al-muqaddarah) merupakan ijtihad para fuqahâ’ atas tradisi kenabian (Sunnah). Sebagai hasil ijtihad, rumusan hudûd yang ada merupakan ruang ilmu yang terbuka dengan kritik)

This study discusses the problems of marriage due to the disgrace suffered by one married couple. The purpose of this study was to find out the basis of jurisprudence for those who married because of disgrace, because they had sexually transmitted diseases. The method for this research is library research with descriptive analytic comparative approach, the book of Fiqh al-Islâm wa Adillâtuhby Wahbah al-Zuhaylî and the book of Banjar locality, South Kalimantan Kitab al-Nikâh by Sheikh Muhammad Arsyad al-Banjari. The findings of this study indicate that according to Wahbah al-Zuhaylî, the marriage of a person who has a sexual disease is unlawful even though the desire has required marriage. Meanwhile, according to Muhammad Arsyad al-Banjari only affirmed it, because according to him there is still a gap in maslahah in marriage and family. The academic position of the researcher is more in agreement with al-Banjari's opinion in formulating marriage rules. Comparison of this meeting gives the assumption that policy makers require each bride to check her health to a psychologically and health related hospital to achieve the purpose of marriage. (Penelitian ini membahas tentang problem-problem pernikahan dikarenakan aib yang diderita salah satu pasangan. Tujuan penelitian ini adalah untuk mengetahui dasar fikih bagi mereka yang menikah karena aib pada diri, yaitu mengidap penyakit menular seksual. Metode yang digunakan adalah library research dengan pendekatan descriptive analytic comparative dalam tatanan telaah naskah kitab Fiqh al-Islâm wa Adillâtuh karya Wahbah al-Zuhaylî dan kitab lokal Banjar, Kalimantan Selatan Kitab al-Nikâh karya Syeikh Muhammad Arsyad al-Banjari. Temuan dari penelitian ini menunjukkab bahwa menurut Wahbah al-Zuhaylî, menikahnya seorang yang memiliki penyakit seksual adalah haram hukumnya meskipun hasrat sudah mewajibkan nikah. Sementara menurut Muhammad Arsyad al-Banjari hanya memakruhkannya, dikarenakan melihat masih ada celah maslahah dalam membina rumah tangga. Posisi akademik peneliti lebih menyetujui pendapat al-Banjari dalam merumuskan aturan perkawinan. Perbandingan dari temuaan ini memberikan asumsi bahwa pemangku kebijakan mengharuskan pada setiap mempelai untuk memeriksakan dirinya ke instansi kesehatan terkait psikis dan kesehatannya agar tercapai tujuan dari pernikahan)

Aceh Province as an Islamic Sharia Regional has culture and customs based on the values of the Quran and Hadith. For the Acehnese people, customs and laws cannot be totally separated that Acehnese customary law continues to grow until the birth of Acehnese Qanun Number 9 of 2008 concerning the Development of Indigenous and Customary Life. In the implementation, the customary sanctions experience some obstacles due to their unwritten characteristic that made them slightly shifted by the presence of national law. As what happens nowadays in Central Aceh District which is famous with its traditional values, there found legal issues for the customary instrument (Sarak Opat) when the customary sanctions considered discriminatory and arbitrary. Therefore, the settlement of customary disputes must be in accordance with humanitarian principles prioritizing the principle of deliberation and peace although many obstacles still exist at the level of implementation because of lack of understanding by both community and customary instruments related to the implementation of customary itself.

Sharia banking in Indonesia continues to experience growth both in terms of assets, the account of offices, the account of customers, and the market share of sharia banking that exceed 5 percent. The growth of sharia banking is not followed by adequate human resources both in quantity and quality. Human resources are still a difficult problem for sharia banking now. In the roadmap of sharia banking period 2015-2019 issued to make the Financial Services Authority to make human resource issues into things to be resolved. It takes a pattern of human resource management that can create qualified human resources for sharia banking. This paper is qualitative descriptive that will describe the growth of human resources in sharia banking, as well as the important role of Islamic human resource management for human resources in shariah banking. This paper shows the growth of human resources in sharia banking in the period of December 2016 until september 2017 grew by 2.368 percent, with the total human resources of shariah banking today as much as 61,389 people. The pattern of Islamic human resource management becomes important for the availability of best quality of human resources in sharia banking. Islamic human resource management able to meet the human resource who understand the science of economics and science of sharia. Islamic human resource management covers the entire process of establishing human resources in sharia banking. One of the patterns of Islamic human resource management that is relevant to the current state of sharia banking is Calestial Management. It consists of ZIKR, PIKR, and MIKR.

In business practices, micro and small businesses (SMEs) have several internal and external problems, such as difficulties in capital. These problems also occur in SMEs in Mojokerto. To solve this SME problem, several stakeholders in Mojokerto collaborated to create a Sharia Financing Program (Pusyar) on the basis of a Murabahah contract. The implementation of this program has been running for approximately five years, since the memorandum of understanding was signed by the Badan Amil Zakat Nasional Kota Mojokerto, PT. BPRS Kota Mojokerto, Dinas Koperasi Perindustrian dan Perdagangan (Diskoperindag) dan Masyarakat Ekonomi Syariah (MES) in 2013. During this time, the amount of budget allocation and realization, and the number of beneficiaries of the Pusyar program has increased, so basically the Pusyar financing program is needed by SMEs to survive the existing business competition. The renewal of this study, describes the Pusyar program model as a whole and formulates a development strategy by strengthening the roles and responsibilities of the stakeholders involved. Therefore, the aim of this study will be to examine more deeply in formulating the right development strategy of the SME empowerment program through the Pusyar financing program, so that the usefulness of this program can increase. The hope of the study result can be used as a reference for other local governments or the central government to apply this Pusyar program in the future.

This study aims to find out and explain the efficiency level comparison between Conventional Rural Banks and Sharia Rural Banks using Data Envelopment Analysis (DEA) method. This research is a type of quantitative research using secondary. The sample used in this study amounted to 10 BPR, consisting of 5 samples of Conventional Rural Banks and 5 samples of Islamic Rural Banks during the period March 2013 to December 2017. Input variables in this study were total assets, third party funds and labor costs, while variables the output used is credit or financing and operating income. The results of the analysis using the Data Envelopment Analysis (DEA) method show that there are two BPR from 5 samples of efficient Conventional Rural Banks, while there are no efficient BPR from 5 Sharia Rural Banks samples.

A certainty foreign exchange is not currently as an escape of sharia economic subject specialist moreover in the foreign exchange market practicing. The variants of sport, future, and option have been examining the validity of sharia’s law by referencing on Fikih Sarf (jurisprudence’s banking). The stakeholder of fatwa has also issued his fatwa on it. The writer tries to analyze and understand of fatwas by exploring classical and contemporary literacy, especially based on the relationship of ethical exchange in which becomes the main element on Fikih Sarf. It purposes to increase the existing literacy insights and facilitated the next researcher, because many of fatwas is less detail understanding. Based on what analyzed by writer can be concluded that foreign exchange ethic must be intended to satisfy the needs, do not make money as a commodity trade which effects a bubble economy on the endanger economy of derivative market as predicted on forex online.

This research is to know the influence of career development, training, and reward on employee performance of PT. Sinjaraga Santika Sport. The method used is path analysis. Based on result of research, partially effect of career training development, and reward give contribution respectively 28,60%, 27,20%, and 20,70% to employee performance. The effect of simultaneously career development, training, and reward on employee performance is equal to 0,765 or 76,50%, while 0,235 or 23,50% influenced by other variable not examined in this research. From the results of research conducted, the career development variables training, and rewards when combined will have a significant effect on employee performance. From the results of the above research, it can be concluded that employee career development is very dominant for the progress of business organizations in the future.

This study is based on the limitations of non-bank syariah financial institutions (Baitul Maal wat Tamwil) in accessing funds from members. The Cooperative Act of 2012 provides an opportunity for Cooperatives to access funds from other institutions. This condition has an impact on profit performance for equity owners. If the profit is low then the institution's sustainability is threatened. The equity holder moves his funds into a more profitable business. This research aims to; 1) Analyzing the condition of Third Party Funds (DPK) mudharabah at BMT in Tulungagung and Blitar. 2) Analyzing other institutions' liability conditions in BMT Tulungagung and Blitar. 3). Analyzing the condition of return on equity at BMT in Tulungagung and Blitar. 4) Test the significant influence of Third Party Funds (DPK) mudharabah on return on equity at BMT in Tulungagung and Blitar. 5) Examining the significant influence of other institutions' liability on return on equity in BMT Tulungagung and Blitar. 6) Examine the significant influence of Third Party Funds (DPK) mudharabah and other institutional liability to return on equity in BMT Tulungagung and Blitar. This research was conducted with a quantitative approach and type of associative research. Data analysis was done by data normality test, classical assumption test (Multikolineritas, heterokedastisitas, autokorelasi), multiple regression test, hypothesis test, coefficient of determination test. The results of this study are 1). The condition of Third Party Funds (DPK) mudharabah members experience fluctuations in both BMT in Tulungagung, while in Blitar tend to decrease. 2) Liability of other institutions is more needed in BMT Blitar, than in Tulungagung. 3). Return on equity is greater on BMT in Blitar than in Tulungagung. 4) Mudharabah DPK has a positive but not statistically significant effect on the return on equity of non-bank Islamic financial institutions in Tulungagung and Blitar. 5) Liability to other institutions gives a negative and not statistically significant effect on the return on equity of non-bank Islamic financial institutions in Tulungagung and Blitar. 6) Simultaneously mudharabah DPK variable and liability at other institution give influence and not statistically significant to return on equity BMT in Tulungagung and Blitar

Masyarakat matrilineal Minangkabau adalah komunitas Muslim yang unik di Sumatera Barat. Islam yang kebanyakannya mengusung ide patrilineal bertemu/berhadapan dengan adat Minang yang mengusung ide matrilineal. Pada awal abad ke-19, para peneliti telah memprediksi bahwa komunitas masyarakat matrilineal Minangkabau akan mengalami perubahan mendasar dan bahkan ada yang mengatakan punah seiring perkembangan zaman. Setelah hampir satu abad berlalu, masyarakat matrilineal Minangkabau, meskipun mengalami perubahan dan pergeseran tetapi komunitas itu masih tetap ada di tengah masyarakat dalam tradisi-tradisi matriarkhal yang hidup dan terus berkembang seperti tradisi rompak paga di Luhak Lima Puluh Kota. Dalam tradisi ini, setiap laki-laki dari luar nagari atau luhak yang ingin menikahi perempuan di Luhak Lima Puluh Kota harus membayar sejumlah uang, emas atau benda berharga lain kepada ninik mamak perempuan atas nama adat. Pada satu sisi, adat rompak paga dilaksanakan untuk memelihara eksistensi kuasa/ kewenangan mamak terhadap kemenakan perempuannya di samping mengukuhkan identitas lelaki pendatang di dalam keluarga besar calon isterinya. Pada sisi lain, ‘urf memandang rompak paga itu sebagai tradisi yang hidup dan tidak menyalahi ketentuan syari’at, logis, telah berlangsung sangat lama dan terus-menerus, serta dipraktekkan oleh umumnya masyarakat Luhak Lima Puluh Kota.(The people of matriliny Minangkabau is an unique Muslim community in West Sumatera. Islam carrying the idea of patriliny is facing with Minangkabau custom carrying the idea of matriliny. In the earlier of 19 century, many researchers have predicted that the community of matriliny Minangkabau would be basically changed and even being extinct pass through the new era. More than ten decades passed away, the community of matriliny Minangkabau, although had been changing in several way but still going forward and keeping the traditions of matriarchal which are living and growing such as tradition of rompak paga in Luhak Lima Puluh Kota. In the tradition, every man who comes from out of the nagari or Luhak Lima Puluh Kota and wants to marry a woman in the Luhak has to pay some money, gold or other property to ninik mamak (leader of the clan) of the woman in the name of adat (custom). The tradition of rompak paga is applying to keep the existence of ninik mamak authority to his nieces, beside to strengthen the identity of outsider to the big family of the bride. On the other hand, ‘urf appraised the tradition of rompak paga as a living tradition and not be in contradiction with Islamic sharia, logic and on going continually)

Kebutuhan akan pembangunan fisik semakin meningkat seiring dengan bertambahnya jumlah penduduk. Problematika penyediaan tanah untuk pembangunan terjadi karena adanya pergeseran makna dan nilai tanah, sebagai akibat dari berkembangnya ideologi ekonomi kapitalis. Rakyat cenderung tidak mau melepaskan tanahnya kepada pemerintah untuk tujuan pembangunan dengan dalih bahwa besaran nilai ganti kerugian yang ditetapkan atas tanah terlalu rendah dan tidak adil. Oleh karena itu, perlu dilakukan revisi kebijakan dalam aspek pertanahan yang mengarahkan pada mekanisme pengelolaan aset tanah negara terintegrasi yang dapat mengakomodasi keinginan semua pihak, sehingga dapat menjamin terciptanya keadilan sosial (al-‘Adalah al-Ijtima’iyyah). Penerapan konsep bank tanah sebagai sarana pengelolaan aset tanah negara dapat menjadi solusi dalam mengatasi krisis tanah untuk pembangunan yang terjadi saat ini. Konsep bank tanah yang memperoleh tanah melalui mekanisme jual beli, tukar menukar, hibah maupun lelang akan memenuhi rasa keadilan yang diidam-idamkan oleh rakyat. Sebelum menerapkan konsep bank tanah melalui suatu instrumen hukum, maka konsep tersebut harus terlebih dahulu disesuaikan dengan hukum positif nasional, khususnya dalam sistem hukum agraria. Hal ini perlu dilakukan untuk menghindari terjadinya disharmonisasi antar peraturan perundang-undangan dalam sistem hukum agraria yang saling berhubungan antara satu dan yang lainnya. Artikel ini bertujuan untuk menganalisis landasan hukum mengenai konsep bank tanah sebagai pengelola aset tanah negara yang dapat mewujudkan keadilan sosial (al-‘Adalah al-Ijtima’iyyah) bagi seluruh rakyat Indonesia.(The need for physical development is increasing as the increase in population. Any problems in clearing land for development are caused by shifts in land meaning and value, as a consequence of the development of the capitalist economic ideology. The people tend not to relinquish their land to the government for development purposes under the pretext that the amount of compensation paid for land is too low and unfair. Therefore, it is necessary to revise the policy in the land aspect that leads to the integrated state land asset management mechanism that can accommodate the wishes of all parties, so as to ensure the creation of social justice (al-'Adalah al-Ijtima'iyyah). Implementation of the concept of a land bank as a means of managing state land assets can be a solution in overcoming the land crisis for development that occurs today. The concept of a land bank acquiring land through buying and selling mechanisms, exchange, grants, and auctions will satisfy the sense of justice coveted by the people. Before applying the concept of the land bank through a legal instrument, the concept must be adjusted to national positive law, especially in the legal system of agrarian. This needs to be done to avoid the occurrence of dis-harmonization between laws and regulations in the agrarian legal system that is interconnected between one and the other. This article aims to analyze the legal basis for the concept of the land bank as a manager of state land assets that can realize social justice (al-'Adalah al-Ijtima'iyyah) for Indonesians)

Berdasarkan Pasal 1 angka 2, Pasal 7 ayat (1) dan Pasal 8 ayat (1) UU 12/2011, fatwa MUI bukan peraturan perundang-undangan, karena tidak dibuat oleh badan/atau lembaga yang berwenang dan tidak memiliki kekuatan mengikat umum. Namun, fatwa MUI merupakan sumber hukum materiil. Untuk menjadi hukum positif, maka fatwa MUI harus dipositivisasi oleh negara melalui peraturan perundang-undangan. Sebagai sumber hukum materiil, Fatwa MUI dapat dijadikan sebagai rujukan pembentukan peraturan perundang-undangan, bahkan menjadi rujukan wajib. Pasal 26 ayat (3) UU 21/2008 mewajibkan Peraturan Bank Indonesia menuangkan fatwa MUI tentang prinsip syariah, Pasal 25 UU 19/2008 mewajibkan Menteri Keuangan untuk meminta fatwa MUI sebagai dasar penerbitan SBSN, dan Pasal II angka 1 huruf a UU 1/2011 menjadikan fatwa MUI sebagai dasar atau acuan bagi penyelenggaraan kontrak derivatif syariah. Dengan demikian, fatwa MUI seolah-olah mengikat dalam hal dikeluarkan berdasarkan perintah dari peraturan perundang-undangan.

The Assessment and implementation of Islamic Shari'a agency (LP2SI) has a significant role in the development of Pamekasan, one of which in the economic sector development. However, as a drafter and not as a practitioner, LP2SI has some limited authority. Furthermore, it seems that the human resources of LP2SI have also some constrains so far. The role of LP2SI stems from a mindset that has been structured so as to produce some concepts including in the economic areas. The relation between the mindset and Islamic economics then gives rise to Islamic economics schools. In the spectrum of economic thought, LP2SI, can be classified into the thought of mainstream.

As an intermediary division, the role of sharia banking is very important in order to create added value or increase economic production in an area. Sharia banking will not play a role in economic development if it does not channel funds in the midst of under-funded communities. This study aims to analyze how the contribution of financing from sharia banking in Sumatra and Java in increasing GDRP. In order to analyze this study, we used a panel data regression analysis using Eviews 7 software. The result of this study is the financing provided by sharia banks in Sumatera and Java in 2012-2016 contribute significantly to the increase of GDRP. The contribution given is 50.11 percent. This means that the financing provided by sharia banks contributes 50.11 percent to the increase of GDRP in Sumatra and Java.

Money is a tool intermediary humans to perform the transaction payment is national or international. In its development money undergoes several changes. Similarly, in the development of the world economy, there has been a financial crisis that hit in various countries, such as the global economic crisis. Crisis economic global is the crisis that occurred as a result of the problems of economic markets in the whole world who make entire sectors of the economy markets experienced a collapse and the impact on other sectors . Which becomes a problem in terms of this is the risk of the value of the exchange currency money and the occurrence of fluctuations in the value of exchange currency money internationally which led to a decrease in the value of the exchange currency for money in countries developing. That is, because the use of fiat money system based only on the belief of its value without any intrinsic value in fiat money form . The purpose of this research is to know how big is the risk of the value of exchange and volatility that is generated in the use of value exchange currency currency exchange rate of Dinar ( Gold ), Dollars USA, Euro and Yuan as the eyes of money internationally. This research is a study of Library Research with quantitative research type, by obtaining secondary data from site Internet. By taking samples as much as 60 months of each exchange Dinar Gold, Dollars USA, Euro and Yuan by way of purposive sampling and using the Analysis Time Series with Eviews 7.2. The results of the research of this is that the volatility of the value of the exchange currency for money top is Dinar Emas with value of 0.036590, while the volatility of most small is the value of the exchange currency Yuan with a value of 0.018472. Dinar Gold has a value of volatility and risk value of the exchange of the most high , so that when the dinar gold is used in terms of trade internationally and the company would have borne the risk of market which is bigger than use with US Dollars, and more. Suggestions of researchers is hopefully the research further more better and get the data the price of the commodity of gold that is more clear and accurate between the value of the price of gold that with the availability of a form of gold.

Marketing activities (marketing) which is the activity of distributing goods and services ranging from producers to the hands of consumers. In this case there are some fundamental questions that encompass marketing activities (marketing); ranging from what is marketed, who is marketing, to how goods and services are marketed through the activities of marketing functions such as purchase, sales, transportation, and so forth. The problem that arises then is, most of the producers/the company with the marketers (marketers) who do not consider the moral and ethical aspects of marketing the products they offer, the most important for them is how to make the products they offer acceptable and successful and control the market share. Especially if the marketer is pressed by the target company that must be achieved and the bonus will be obtained, then to achieve the target, not infrequently a marketer doing various ways, to the point of crashing the signs and ethics that have been established in religion. This study aims to analyze how the ethical aspect in the concept and practice in marketing (marketing) sharia by the company / producer of goods and services. The research method used in this research is descriptive qualitative analysis, using linguistic or language approach that is describe the concept and structure of marketing language as it is. From this study it can be concluded that the majority of scholars allow the concepts and practices in sharia marketing, seen from the process of creation, the process of bidding, as well as the process of change of value (value) in sharia marketing there should be no things that conflict with the principles that exist in sharia. As long as it can be guaranteed, and deviation of principles in sharia does not occur in any transaction inside marketing, it can be allowed in syarak. As well as in the ethical aspect has also fulfilled the spiritual elements that are spiritual based, the divinity is sourced from the teachings of revelation as known by Islamic shari'ah (al-Qur'an and as-Sunnah).

Tema tulisan ini bukan hal yang baru dalam kajian keislaman, tapi permasalahan terkait dengannnya selalu saja terulang di tengah masyarakat sehingga penulis merasa kajian tentang hal ini masih diperlukan, namun tentu dengan Analisa yang berbeda. Terdapat hal yang ingin penulis dalami: 1) Gambaran hadits-hadits tentang hukman mati bagi pelaku riddah?; 2) Konstruksi hukum hadits-hadits tentang hukuman mati bagi pelaku riddah, ditinjau dari kapasitas Nabi saw., saat menyabdakan, dalam perspektif Mahmud Syaltut?Hasil penelitian ini: 1. Hadits-hadits tentang hukuman mati secara umum berkualitas shahih dan diriwayatkan dengan banyak jalur sanad. Hadits-haditnya pun dari sisi lain dapat dibagi menjadi dua macam: Pertama: Hadits qauli yang berisi tentang sabda Nabi saw. "Barangsiapa yang berpindah agama maka bunuhlah". Ada pula beberapa riwayat dengan tambahan lafad "Meninggalkan agama dan berpisah dari jamaah muslimin". Kedua: hadits-hadits fi`li dari Nabi saw. tentang beberapa orang murtad yang dibunuh karena kemurtadannya disertai dengan permusuhan dan tindak kriminal. Ada pula beberapa riwayat fi`li dari sahabat yang menghukum mati beberapa orang murtad berdasarkan pemahaman mereka terhadap hadits Qauli. Namun untuk memudahkan maka pengelompokan hadits-haditsnya dilakukan dengan melihat tema haditsnya untuk memudahkan dalam menganalisa. 2. Dengan berbagai analisa disimpulkan bahwa rasulullah saw. berkapasitas sebagai seorang imam ketika menyabdakanhadits-hadits tentang hukuman mati bagi pelaku riddah. Maka hukumannya merupakan ta`zir yang berlaku temporer tergantung situasi dan kondisi, jika dipandang oleh imam riddah membahayakan negara dan akidah kaum muslim, ia berhak untuk menghukum dengan hukuman paling berat, seperti yang dilakukan Ali bin Abi Thalib menghukum dengan cara yang paling keras yaitu membakar.

Sejauh ini, keberadaan ’urf sebagai sumber hukum Islam tidak menonjol. Padahal `urf memiliki posisi penting untuk pengembangan Islam di Nusantara yang kaya budaya. `Urf dapat menjadi pembendung kolompok yang anti terhadap tradisi lokal. Para ulama sejatinya telah berbicara panjang lebar tentang ’urf sebagai dasar hukum. Para mujtahid dan mufti disyaratkan menguasai tradisi suatu masyarakat dan cermat mempertimbangkannya. Untuk itu diperlukan upaya penguatan ‘urf dalam rangka pengembangan hukum Islam agar dapat tetap berperan di masa depan. Tujuan itu dapat dilakukan dengan beberapa langkah, yaitu memperbaiki cara memahami dan mendudukkan nash sebagai landasan utama hukum Islam, menegaskan posisi fiqih sebagai hasil ijtihad manusiawi yang historis dan kultural, dan melakukan negosiasi antara doktrin Islam dengan tradisi sekaligus menciptakan tradisi baru sebagai wujud penerjemahan doktrin yang bersifat mutlak. (The existence of 'urf as one of sources of Islamic law is not dominant while it has an important position in the context of Islamic development in Indonesia, which is rich of culture and tradition. `Urf can be a barrier against those who are anti-local traditions. Actually, Islamic scholars have discussed a lot about ‘urf as the legal basis in the context of Islamic law. Mujtahid (experts in islamic law) and mufti (advisers on religious law) are required to be knowledgable of the traditions of a society and carefully consider them.Therefore, it is necessary to strengthen the 'urf for developing Islamic law in order to keep it playing a role in the future. In so doing, it is necessary to take several steps; improving the way to understand and place the texts of the Quran as the main foundation of Islamic law, affirming the position of Islamic jurisprudence as the result of historical and cultural human interpretation and judgement (ijtihad), and negotiating between Islamic doctrine and tradition while creating new traditions as a form of absolute doctrinal translation.

In this research, the researcher wanted to know the influence of sales of goat milk Etawa using Digital Marketing System (Digital Sales system) and know the difference of conventional sales with Digital Marketing System. Easness Aspect of knowing the product, the content of Product, Benefits of product, and accelerate service process to consumer, Became one of the reasons Digital Marketing System used against Etawa Goat's milk sales. So it needs to be done experiment, to know the whole level of sales influence and competitiveness of Etawa Goat Milk Sales using Digital Marketing System and doing Comparison to sales using conventional system. The research method used is descriptive qualitative research method. The results showed, Digital Marketing System has a very high influence on sales of goat milk Etawa, compared using conventional system. One of them, on the marketing process, convenience and ease of consumers obtain product information, until the transaction process.

Land and Building Tax (PBB) is a Local Tax as one of the important local revenue sources to finance the implementation of the local government to establish a broad regional autonomy, real and responsible. Therefore we need taxpayer compliance in meeting the obligations it is important in the collection of taxes. Tax compliance can be seen from the revenue target and Building Tax (PBB) that have been realized. This research was conducted in the Office of Regional Revenue in Pamekasan, which in this study the authors examined the Taxpayer Compliance Analysis Based Revenues and Building Tax. The purpose of this study is to determine how large the percentage level of tax compliance Land and Building (PBB) Revenues by land and building tax (PBB). The analytical method used is descriptive method in which the data obtained from the Department of Revenue Pamekasan processed by looking at the percentage of realization of revenue from land and building tax (PBB). The author can conclude that the level of compliance in 2014 is 68.52% (Less Comply) and 2015 is 79.60% (Less Comply) and 2016 ie 81.83 % (obedient enough), so it can be said that the taxpayer on land and buildings (UN ) sufficient to adhere to their obligation to pay taxes.

This study aimed to assess the effect of Islamic Banks financial performance according to the Risk Profile, Good Corporate Governance, Earnings and Capital (RGEC) on the disclosure of financial performance through the company’s website or being known as Internet Financial Reporting Index (IFRI). Taking Islamic banks across the ASEAN region as target of the research, this study result the conclusion that profitability ratios and nonperforming finance are two things that do not affect the index of internet financial report. While CAR and FDR show significant impacts on the index of IFR. These results have been proven their robustnesses. Control variables was added to the model and the results obtained did not change significantly. The total number of Islamic banks in the ASEAN region are 32 banks. Twelve Islamic banks are in Indonesia, 16 in Malaysia, one in the Philippines, one in Thailand and two in Brunei Darussalam. One bank in Brunei being canceled due to incomplete information. The method used in this research is multiple linear regression, furthermore control variables was added to reduce the bias of the research results.

One strategy for customers to survive and be even more loyal is to provide attractive product offerings, but that is not enough to get customers to survive and need other steps to retain customers, so that today there are many banks and non-bank financial institutions Which apply the concept of long-term relationship with customers. BMT NU Branch Pragaan Sumenep regency as a non-bank financial institutions that form a cooperative to build a sustainable relationship with customers, so it needs to be examined how the loyalty of its customers. The formulation of the problem in this study is whether the continuous relationship affects customer loyalty in BMT NU Branch Pragaan Sumenep regency? How big is the influence of ongoing relationship to customer loyalty in BMT NU Branch Pragaan Sumenep regency?. The purpose of this research is to know the influence of continuous relationship to customer loyalty in BMT NU Pragaan Branch of Sumenep regency, secondly to know how big influence continuous relationship to customer loyalty in BMT NU Branch Pragaan Sumenep Regency. This study uses a quantitative approach with the type of causal research and tools used simple linear regression analysis. The data used are primary data obtained through questionnaire. And Respondents are customers of BMT NU Branch Pragaan Sumenep with a population of 5005 customers and as many samples 98 customers with error rate of 10%. The results showed that there is a significant influence on the ongoing relationship to customer loyalty in BMT NU Branch Pragaan Sumenep. It is stated based on the result of Test-t yield correlation coefficient value tarithmetic= 14.325> ttable=1.290 with a significance level of 0.000 2) by using SPSS (Statistical for the Social Sciences) version 18, By looking at R square gain of 0.681. This means that 68.1% of customer loyalty is influenced by continuous relationships in BMT NU Branch Pragaan Sumenep. While the rest of 39.1% can be influenced by other factors. From the simple linear regression equation (Y = a+ bX) is Ŷ = 2.030 + 0.396X, where the constant value (a) of 2.030 indicates that if the continuous relationship variable is equal to zero (not taken into account), the customer's loyalty is 2.030 units and b = 0.396, it can be interpreted that the magnitude of customer loyalty variable coefficient marked positive (0,396) indicate that if continuous relationship increases 1%, hence loyalty score of customer will increase equal to 39,6%.

Pengangkatan anak merupakan hal yang lazim dilakukan di dalam masyarakat dengan tujuan untuk memperoleh kepastian hukum. Untuk mencapai kepastian hukum tersebut adalah mengajukan permohonan pengangkatan anak ke pengadilan. Hingga saat ini di Indonesia dalam perkara permohonan anak yang diajukan oleh orang yang beragama Islam masih mengenal dualisme bidang peradilan yaitu Pengadilan Agama dan Pengadilan Negeri. Dalam mengadili dan memutus kedua lembaga peradilan tersebut mempunyai perbedaan dasar hukum yaitu Pengadilan Agama mendasarkan pada hukum Islam sedangkan Pengadilan Negeri mendasarkan pada hukum Barat. Dengan demikian asas personalitas keislaman dalam perkara permohonan pengangkatan anak belum sepenuhnya berlaku karena orang yang beragama Islam masih dapat mengajukan ke Pengadilan Negeri. Realita ini juga berlaku di Pamekasan dimana masyarakat lebih familier mengajukan ke Pengadilan Negeri.

There is a relationship between Islam and culture on the one hand and the law on the other. This paper attempts to answer the question about the influence of Islam and the culture in the formation of law in Indonesia. Through a systems approach gained answer that Islam and culture in Indonesia plays an important role in creating social order and piety. As a comprehensive belief system that includes the dimensions of the hereafter and worldly at the same time Islam play the role as a source of inspiration and legitimacy. Meanwhile, as a product of human in responding to natural and life lived culture played a role as a way of life and behavior on the side of religion. As a means to create order and a tool of social engineering, law in Indonesia can not be separated from Islam and culture. Establishment of state law will inevitably have to consider Islam and culture. If not, then the law will be alienated and lose relevance.

Gelombang teknologi sebagai efek Revolusi Industri ke-4 telah mengubah tatanan di berbagai segi kehidupan. Revolusi ini mengubah dari hal-hal yang tradisional beralih ke sistem yang didukung mesin-mesin canggih. Teknologi memberi peluang pada hal-hal praktis menjadi serba otomatis dan penuh inovatif di berbagai sektor kehidupan. Merek perusahaan besar seperti Nokia dan mall besar mengalami kemunduran yang dramatis. Pergeseran paradigma belajar dengan online learning dan munculnya generasi millenia menjadi perhatian tersendiri di dunia pendidikan. Peneliti dengan metode library research ini memaparkan trend pendidikan agama Islam di era disrupsi dan dampaknya di Indonesia. Pemanfaatan teknologi dalam proses belajar mengajar di era disrupsi menjadi persyaratan dasar. Pendidikan agama Islam sebagai salah satu yang akan terkena imbas gelombang teknologi. Teknologi dihadirkan untuk meningkatkan mutu pendidikan agama Islam. Materi pendidikan dikembangkan dengan mengikuti perubahan yang terjadi termasuk dalam penggunaan alat peraga aplikasi di smart phone menjadi penting. Perubahan ini sesuai dengan perkembangan subyek didik di era millenial. Ada sisi kekhasan pendidikan agama Islam yang tidak tergantikan dengan teknologi, yakni keteladanan.

There are four focuses in this study, namely the understanding of lecturers and students about the formulation of graduate competency standards (SKL) of PAI programme of Postgraduate IAIN Madura, development strategies using constructivist paradigm approaches, and learning and evaluation models developed by this programme. By using a qualitative approach, this study finds: firstly, Graduate competency standards formulation according to the understanding of lecturers and students are relevant to the expectations of graduate users. Determination of this formula is adjusted to the regulations governing higher education quality standards. Secondly, The development strategies are carried out by developing lecture materials based on Indonesian national qualification framework, increasing the competence of lecturers and students through education and training, developing the tradition of research and community enggagement programs for students. Thirdly, The learning model is developed with contextual learning, problem-based learning, inquiry learning, which is manifested in classroom seminars, independent learning, writing papers, presentations and dialogues. Evaluation includes two types, namely process evaluation and outcome one. Keywords: Graduates competency standards, learning, constructivistic paradigm, Islamic religiuos education Abstrak: Terdapat empat fokus dalam penelitian ini, yaitu pemahaman dosen dan mahasiswa tentang rumusan standar kompetensi lulusan (SKL) Progam Magister PAI Pascasarjana IAIN Madura, strategi pengembangannya dengan menggunakan pendekatan paradigma konstrukstivistik, serta model pembelajaran dan evaluasi yang dikembangkan. Dengan menggunakan pendekatan kualitatif, maka penelitian ini menghasilkan: Pertama, Rumusan SKL menurut pemahaman dosen dan mahasiswa relevan dengan ekspektasi pengguna lulusan. Penetapan rumusan ini disesuaikan dengan regulasi yang mengatur tentang standar mutu pendidikan tinggi. Kedua, strategi pengembangannya dilakukan dengan mengembangkan materi perkuliahan berbasis KKNI, meningkatkan kompetensi dosen dan mahasiswa melalui pendidikan dan pelatihan, mengembangkan tradisi riset dan program pengabdian masyarakat bagi mahasiswa. Ketiga, model pembelajaran yang dikembangkan adalah pembelajaran kontekstual, pembelajaran berbasis masalah, inquiry learning, yang dimanifestasikan dalam kegiatan seminar kelas, independent learning, paper writing, presentasi dan dialog. Evaluasi meliputi dua jenis evaluasi, yaitu evaluasi proses dan evaluasi hasil. Kata kunci: Pembelajaran, Paradigma Konstruktivistik, Standar Kompetensi Lulusan, Pendidikan Agama Islam

Developing and changing of education curriculum will affect the learning process significantly in formal education institution such as elementary school or madrasah. The presence of thematic learning in an elementary school or madrasah is a form of changing in implementation of curriculum 2013 which have many problems in the implementation as faced by some teacher in Ibtidaiyah Garahan or now called MIN 4 Jember.The study aims to describe the implementation processes, problems, and solutions for the implementation of integrated thematic learning in MIN Garahan Jember. The study applied the qualitative research focus on case study design.The results of the study includes : 1) the implementation of thematic learning in MIN Garahan including planning, implementing, and evaluating; 2) the problems of integrated thematic learning in MIN Garahan Jember including: a. learning method, b. class management, c. the use of media that have not maximized, d. the difficulty of assessment process faced by almost all teachers, e. inadequate learning sources; 3) the strategy of Madrasah in implementing the integrated thematic learning effectively in MIN Garahan consisting: developing the teacher competence through training, seminar and workshop activities, developing facility and learning sources, cooperating with the stakeholders, activating the role of Madrasah committee, using the variety and fun learning strategy. Keywords: The Problems, Implementation of Integrated Thematic Learning

Kepemimpinan dalam suatu organisasi, lembaga atau institusi mempunyai peranan yang sangat penting. Karena tanpa adanya kepemimpinan, maka tujuan organisasi yang telah direncanakan dengan matang tidak akan tercapai. Disamping itu, kepemimpinan yang baik tentu harus dibarengi dengan manajemen yang baik juga, karena manajemen merupakan suatu ilmu pengetahuan yang mempunyai peranan penting dalam kehidupan masyarakat. Disamping itu, manajemen juga membahas tentang bagaimana bentuk sistem kepemimpinan yang berlaku dalam suatu instansi, tujuan apa yang ingin dicapai oleh instansi tersebut serta bagaimana bentuk usaha atau cara yang akan dilalui demi tercapainya tujuan tersebut.

Gagasan islamisasi ilmu pengetahuan muncul pada saat diselenggarakan konferensi dunia yang pertama tentang pendidikan Islam di Makkah pada tahun 1977. Salah satu gagasan yang direkomendasikan dalam konferensi tersebut adalah menyangkut islamisasi ilmu pengetahuan yang dilontarkan oleh Syed Muhammad Naquib al-Attas dan Ismail Raji al- Faruqi. Dari gagasan islamisasi dua tokoh inilah lahir wacana tentang integrasi keilmuandi berbagai institusi Pendidikan Tinggi Islam dunia termasuk di Indonesia. Pengembangan IAIN menjadi UIN merupakan contoh wujud integrasi keilmuan itu sendiri. Dewasa ini, beberapa Pendidikan Tinggi Islam di Indonesia, terutama UIN se-Indonesia sedang mengembangkan paradigma integrative dalam ilmu keislaman. Di antaranya, integrasi ilmu umum dan ilmu agama UIN Jakarta, integrasi-interkoneksi dengan metafora jaring laba-laba UIN Yogyakarta, pohon ilmu UIN Malang, Roda Pedati atau wahyu memandu ilmu UIN Bandung, dan integrated twin towers UIN Surabaya. Dari kajian tentang konsep integrasi keilmuan 5 UIN tersebut didapatkan temuan, bahwa Sesungguhnya integrasi keilmuan di masing-masing UIN di-Indonesia secara substansial adalah sama, yakni memadukan ilmu-ilmu agama dan ilmu umum dan menghilangkan dikotomi antar dua keilmuan tersebut. Kata Kunci: Islamisasi ilmu; Integrasi Keilmuan; Universitas Islam. ABSTRACT: The idea of Islamization of science emerged when the first world conference on Islamic education was held in Mecca in 1977. One of the ideas recommended at the conference was concerning the Islamization of science presented by Syed Muhammad Naquib al-Attas and Ismail Raji al-Faruqi. From the idea of Islamization of these two figures, a discourse on the integration of science in various global Islamic Higher Education institutions was born, including in Indonesia. The development of IAIN into UIN is an example of the form of scientific integration itself. Today, several Islamic Higher Education in Indonesia, especially UIN throughout Indonesia are developing an integrative paradigm in Islamic sciences. Among other things, the integration of general science and the UIN Jakarta religion, the integration of interconnections with the metaphor of the UIN Yogyakarta spider web, the science tree UIN Malang, Roda Pedati or revelation guided the knowledge of UIN Bandung, and the integrated twin towers of UIN Surabaya. From the study of the concept of scientific integration 5 UIN, it was found that the scientific integration in each UIN in Indonesia was substantially the same, namely combining the religious sciences and general science and removing the dichotomy between the two sciences. Keywords: Islamization of science; Scientific Integration; Islamic University.

Lokalisasi merupakan lingkungan yang banyak menyuguhkan berbagai aktivitas negatif seperti kegiatan yang berbau pornografi, konsumsi miras, perjudian dan pergaulan yang cenderung keras. Hal-hal yang jauh dari nilai moral dan tuntunan agama tersebut akan memberi pengaruh terhadap perkembangan dan kepribadian anak. Dalam fase ini seorang anak akan menyerap pengalaman di lingkungan sekitar yang kemudian akan menjadi tabungan bagi pembentukan kepribaian di masa mendatang. Keluarga sebagai wadah pertama dalam pendidikan memiliki tanggung jawab untuk menanamkan nilai-nilai agama sebagai pondasi dan landasan bagi anak dalam berperilaku. Penelitian ini bertujuan untuk mengungkapkan proses penanaman nilai-nilai keislaman yang meliputi materi dan metode. Penelitian ini termasuk penelitian lapangan (field research), pengumpulan data dilakukan dengan menggunakan metode observasi, wawancara dan dokumentasi. Subjek penelitian terdiri dari orang tua dan anak yang tinggal di lingkungan lokalisasi. Hasil penelitian ini menunjukan bahwa: Pertama, nilai-nilai keislaman yang ditanamkan dalam keluarga di lingkungan lokalisasi meliputi nilai keimanan, nilai ibadah dan akhlak. Kedua, metode yang digunakan dalam penanaman nilai-nilai keislaman meliputi metode keteladanan, pembiasaan, nasihat serta pemberian hadiah dan hukuman. Abstract:The prostitution environment is presenting a variety of negative activities such as pornography activities, alcohol consumption, gambling and tight social relationships. Those things which are far from moral values and religious guidance will affect the child's development and personality. In this phase, children will absorb the experience in the surrounding environment which will then become a storage for future personality formation. The family as the first container in education has the responsibility to instill religious values as the foundation and for being good in behaving. This study aims to reveal the process of cultivating Islamic values which includes materials and methods. This research includes field research and the data collection is done by using the method of observation, interview and documentation. Research subjects consist of parents and children living in the prostitution environment. The results of this study show that: First, the values embedded in the family in the localization environment include the value of faith, the value of worship and morals. Second, the methods used in the cultivation of Islamic values include exemplary methods, habituation, advice, reward and punishment.Keywords: prostitution, Islamic teaching, family