IJISH (International Journal of Islamic Studies and Humanities)

Journal Information
ISSN : 26143836
Current Publisher: Universitas Ahmad Dahlan, Kampus 3 (10.26555)
Total articles ≅ 26
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Mulyana Abdullah, Kama A Hakam, Wilodati Wilodati, Ratnafitria Ratnafitria
IJISH (International Journal of Islamic Studies and Humanities), Volume 2, pp 81-89; doi:10.26555/ijish.v2i2.1181

Abstract:To assess the influence of religious faith, especially Islam, to the point of view and election behavior on the young generation, this research is focused upon UPI students was carried out by applying the associative causal method and quantitative approach. By taking samples to youngest students as voter novice which is determined by probability sampling, the result proved that there is a significant influence of the religious aspect to election behavior among students of UPI. But, it seems that religious faith isn’t a dominant factor. It can be seen from how major of the influence of religious faith to the election behavior was only 11.9 %. So that, it is recommended that as the effort to give political understanding and implementation for young generations of Moslem, religion need to be implemented holistically, not partial, to avoid misinterpretation on Islamic terms and laws that as the basis of the political participation process.
Parjiman Lathif
IJISH (International Journal of Islamic Studies and Humanities), Volume 2, pp 22-31; doi:10.26555/ijish.v2i1.1048

Abstract:A similar Qur’anic text with Allah Almighty as its creator is often interpreted differently among Muslims. In the process of interpretation of religious texts, the three elements, i.e., reader, text, and author are interrelated. Separating the three of them can give rise to otriarianism in interpreting the meaning of the text, which is considered an act of arbitrariness so that it is not uncommon for someone to assume the most correct interpretation. To avoid this attitude, according to Khaled Abou El Fadl, a negotiating process should be built between the three so that each does not dominate in the process of determining the meaning of the text. This paper is intended to describe the best relationship between the reader, the text and the word of Allah in the theory of the negotiation of Khaled Abou El Fadl.
Hafidh Nur Fauzi, Umam Mufti
IJISH (International Journal of Islamic Studies and Humanities), Volume 2, pp 90-100; doi:10.26555/ijish.v2i2.989

Abstract:Knowledge Management is a systematic step in managing intellectual assets/knowledge and various information from individuals and organizations to be able to compete in order to add value and innovation. In the other hand, knowledge is one of the agency's assets and can be a separate competitive advantage if it can be managed properly. Current problems are technological developments and increased competition between educational institutions. If an educational institution does not have good knowledge management, of course, it will be left behind. Good management is needed and applied optimally. In Muhammadiyah Elementary School of Banguntapan, there are two management implementation aspects, namely identification of knowledge and identification of structures. Tacit and explicit factors as patterns of knowledge management development also require attention. If all of these factors are properly considered and applied, it will create a favorite school that has good knowledge management.
Caraka Putra Bhakti, Fuad Aminur Rahman, Muhammad Alfarizqi Nizamuddin Ghiffari
IJISH (International Journal of Islamic Studies and Humanities), Volume 2, pp 101-110; doi:10.26555/ijish.v2i2.950

Abstract:The purpose of this paper is to discuss strategy guidance and counseling comprehensive based on spiritual intelligence for students in the digital age. Guidance and counseling comprehensive is part of education, which is also a model of guidance and counseling that adheres to the principle of developmental guidance and counseling. The basic assumption of the Guidance and development counseling approach is the idea that healthy individual development will occur in the healthy interactions of individuals with their environment. In other words, the environment for individuals becomes a learning environment, because there are various intelligences that need to be considered in the process of individual development and spiritual intelligence is one aspect of individual development that needs attention. Spiritual intelligence is the highest form of intelligence that combines the two previous forms of intelligence, namely intellectual intelligence and emotional intelligence. Spiritual intelligence is considered as the highest intelligence because it is closely related to people's awareness to be able to interpret everything and is a way to be able to feel happiness. Especially in the digital era, the era illustrates that the technological revolution phase has changed the way and human behavior in scale, scope, complexity, and transformation from previous life experiences, requires that every individual must have good spiritual intelligence, so that they can face the development of the digital era this dynamic well.
Wa Ode Rayyani, Ahmad Abbas, Hannani Hannani
IJISH (International Journal of Islamic Studies and Humanities), Volume 2; doi:10.26555/ijish.v2i2.881

Abstract:The objective of this research is to describe accountability of performance integrated with the value of Islamic civilization and find the essence from framework of Islamic accountability of organization. This research is qualitative type using interpretive spiritualism paradigm under ethnomethodology approach. The object of this research is Muhammadiyah University of Makassar and informants are people involved in making a decision in the university. The result reveals that the accountability in Muhammadiyah University of Makassar is built using the religious spiritualism under a foundation of Islamic values consisting of ukhuwah and sincerity, amanah, oriented goal, effectiveness and efficiency, opennes, and consistency. The further result discloses that sincerity is the strongest value to build the accountability of performance
Aminah Aziz
IJISH (International Journal of Islamic Studies and Humanities), Volume 2; doi:10.26555/ijish.v2i1.571

Abstract:The purpose of this research was to depict the profile,to reveal the practice of dhikr and prayerof the tarekat, to describe various religious and social activities of Jam'iyah Khalwatiyah Syekh Yusuf al-Makassariy.The research method was field research conducting in Makassar City, Pangkep Regency, Maros Regency and Gowa Regency. The approach was mainly the historical and theological approach. The data source was the murshid and tarekat Khalwatiyah Syekh Yusuf al-Makassariy. The profile of Khalwatiyah Syekh Yusuf al-Makassarycan be seen from two points of view: as jam'iyah and as a tarekat school. Jam'iyah is an association or rather as a forum, an organization gathering followers of the tarekat Khalwatiyah Syekh Yusuf al-Makassariy. The practice of dhikrfor the tarekat worshipers is always reciting لاَاَلٰهَ اِلاَّ اللهُ (La Ilaha Illallah). In addition to dhikris prayer and the prayer before and after waking up are praticed most of the time. Furthermore, the worship practices in fard and sunnah prayer are given priority, particularly the Lail and Tahajjud prayer in the middle of the night and in the morning is the Dhuha prayer. For social practice, especially in Eid Al-Fitr, the Jam'iyah distributed zakat fitrah and in Eid al-Adha, distributing sacrificial meat and basic necessities are distributed to the poor.
Hairol Anuar Mak Din, Nor Azlili Hassan, Mansor Mohd Noor
IJISH (International Journal of Islamic Studies and Humanities), Volume 2; doi:10.26555/ijish.v2i2.911

Abstract:The foundation of developing a nation in Malaysia is based on the integration by which each ethnic identity is maintained and preserved within the Malaysian Federal Constitution. However, there is always a negative perception of the "outsider" on the harmonious condition in Malaysia. This is because they are only influenced by the "talk conflicts" that spreading in the social media as if tomorrow will recur the bloody tragedy of May 13, 1969. Yet, the Institute of Ethnic Studies, Universiti Kebangsaan Malaysia has clarified that Malaysia is now in the era of social cohesion. In this era, the behavior of Malaysians is at the 'everyday-defined' level, where 'they talk conflict, they walk cohesion' and this is a healthy psychosocial behaviour. Hence, in exploring the strengthening level of social cohesion, a survey was conducted on 554 business community from various ethnic groups who had a direct connection to cross ethnic relationships. The objective of this study is to explore the dimensions of cross ethnic relationships experienced by the business community from various ethnic groups; and to study the impacts of cross ethnic relationships towards social cohesion in Malaysia. This article is a sub topic from a study on social mobility among Malaysian business community by specifying on cross ethnic relationships. There are three levels of ethnic relationships, namely; at the individual level, community level and institutional level. The findings found that the cross ethnic relationships among the business community in Malaysia is positive and significant in strengthening the social cohesion in Malaysia.
Desfa Yusmaliana
IJISH (International Journal of Islamic Studies and Humanities), Volume 2; doi:10.26555/ijish.v2i1.748

Abstract:This study aims to reconstruct the curriculum of Islamic education in facing the disruption era. So far, Islamic education curriculum has not been prepared to face the disruption era which is full of changes. The formal Islamic education curriculum is too crowded with rigid learning administration activities, not inspiration and enlightenment that can build awareness, especially character. This research is a literature review with a qualitative descriptive approach. The results showed that the reconstruction of the Islamic education curriculum in the disruption era is an Islamic education curriculum that developed the character of the millennial generation with digital technology-based learning tools so that learning became more inspiring, enlightening, and building up the Islamic values.
Laras Ningrum Fatmasiwi
IJISH (International Journal of Islamic Studies and Humanities), Volume 2; doi:10.26555/ijish.v2i1.646

Abstract:This article describes the working patterns of local NGO networks for the advocacy of Indonesian Migrant Workers/Pekerja Migran Indonesia (PMI). INFEST (Institute for Education Development, Social, Religious, and Cultural Studies) together with Network of Migrant Workers/Jejaring Buruh Migran (JBM) collaborated to develop a proposed bill in order to amend the article on Protection of Indonesian Migrant Workers. Nowadays, a lot of cases regarding to protection of migrant workers has not been fullfiled due to less attention of Indonesian government to provide a proper law on the protection of migrant workers. The author uses the nine-step advocacy approach described by Roem Tomatimasang, which forms the core circle, selects strategic issues, designs goals and strategies, processes data and packs information, mobilizes allies and advocates, submits counter draft, influences policy makers, shapes public opinion, and build a base of movement. Through these stages, INFEST and JBM conduct advocay to change the regulation of protection of PMI.
Rafika Dwi Rahmah Mz
IJISH (International Journal of Islamic Studies and Humanities), Volume 2; doi:10.26555/ijish.v2i1.859

Abstract:Alcohol and khamr are compounds that we can meet everydays but there are still many students and even the general public who do not understand the differences in the halal and prohibition of alcohol and khamr. Starting from this matter, this study aims as a means of education and proves about the prohibition and halalness of alcohol and khamr. This article examines the views of science and the Qur'an on the prohibition and halalness of alcohol and khamr with the literature review method with a type of qualitative descriptive research. The results of this study are that khamr in Islam is intoxicating (including liquor, narcotics, psychotropic, and other dangerous drugs) whereas alcohol not all groups can be used as ingredients for making khamr drinks so that in science khamr and alcohol are different, so alcohol have two laws, if ethanol tends to be haram and other types of alcohol are still considered halal.