ISSN / EISSN : 1907-4328 / 2685-4376
Published by: IAIN Jember (10.35719)
Total articles ≅ 14
Latest articles in this journal
Jurnal Al-Hikmah, Volume 19, pp 1-12; doi:10.35719/alhikmah.v19i01.41
Many people are starting to show their interest in the concept and understanding of the Halal lifestyle in their lives. This is because people tend to believe that Halal things are good for one’s health and well-being. Halal things bring comfort and security to life. Therefore, the current study discusses how the Halal lifestyle can become self-determination and social Da’wah amongst Indonesian people as well as how the current form of Halal lifestyle is applied to their everyday life. The current study employed a descriptive method. The data obtained in this study are primary data from websites, books and journal articles. Literature study was mainly employed in the current study. Regarding the implementation of the Halal lifestyle, it affects people as consumers to be increasingly critical in making purchases on daily needs products, whether the consumables or services. Such gesture has made Halal industries proven to be able to compete with other industries of the same kind. Cosmetics with Halal label partially have positive and significant effects on consumers’ decisions to buy Halal cosmetics. Halal tourist attractions are also deemed safer and more comfortable for their availability of prayer rooms and Halal culinary. Sharia hotels are also considered safer and more comfortable as a place to stay by eliminating liquor, discotheques and prohibiting unmarried visitors of different gender from booking or staying in the same room.
Jurnal Al-Hikmah, Volume 19, pp 39-50; doi:10.35719/alhikmah.v19i01.44
The world is still not free from the grasp of the Covid-19 Pandemic, a viral outbreak which becomes a currently main topic of discussion from various scientific backgrounds. Therefore, when covid-19 is associated with the realm of communication, it can result in various domains of communication, such as economic communication, educational communication, da'wah or religious communication, etc. In the current study, the researcher examined da'wah communication against the covid-19 outbreak. This is because a da'i (preacher) tends to be bound to religious teaching sources before conveying something. This study focuses on what kind of da'wah communication latches behind the Quranic verses regarding plague, outbreak or diseases. The researcher also employed a descriptive qualitative method in order to obtain the results of such phenomenon. The research result can be classified into three sections, namely: Aqidah, sharia and akhlaq. Looking from akhlaq's point of view, all diseases come from Allah. Physical effort through medication is important but non-physical effort by reverting back to Him also plays a great role. From sharia perspective, we ought not lose our taqwa from the disease but instead keep trusting Allah for everything. Meanwhile, from akhlaq's perspective, we might have been in the wrong situation so that Allah tested us by giving such distress or misfortune so that we can be corrected or purified from the sins.
Jurnal Al-Hikmah, Volume 19, pp 65-76; doi:10.35719/alhikmah.v19i01.45
Gender discourse in sufism tends to attract attentions. Such charm emerges due to the fact that the Sufism is originally genderless. Sufism isn't bound nor chained by gender whether it is masculinity or feminity. However, the reality displays the other way around. Therefore, the current study attempts to capture women's position in the discourse of tasawwuf. Library research is employed as the research method of this study. Although gender domination is displayed in the early academic papers of Sufism, the existance of female Sufis have been proven throughout history. In the context of Sufism, masculinity would not emerge without feminity. Such statement only proves that there is no superiority between masculinity and femininity since both display a causal relationship. The research result showed that tasawwuf is free from feminine or masculine attributes. The gender construction in tasawwuf doesn't lay on the gender of the sufi but on the degree of feminity and masculinity of their psychiatric attributes which are reflected in their behaviour and acts. In the context of sufism, masculinity, which is socially considered as something dominant, substantially has "flaw". This is because masculinity would not emerge if there's no feminity. This is a mysterious great power of feminity in Sufism discourse. In short, there is no superiority between masculinity and feminity. Both are equal and as a result of love.
Jurnal Al-Hikmah, Volume 19, pp 27-38; doi:10.35719/alhikmah.v19i01.42
There has been a spreading phenomenon in which many of today's youth societies tend to go wild and out of control. Most of such functions tend to be surrounded by individuals who indulge themselves in sinful acts instead of doing a self-discovery process to gain the God's blessings. Having seen many youths tend to enjoy doing forbidden acts and restrain-free activities, therefore Majlis Gaul community proposed a new way of da'wah. The community employs a subtle and a heart warming way of conveying da'wah. It is no longer conventional preaching which is in the form of oral da'wah, but they employ transformative da'wah method. This transformative da'wah is implemented in social change activities, by using da'wah as a religious material and positioning the dai (preacher) as the conveyer of religious messages to the community. The current study is a qualitative research with descriptive qualitative approach. In this study, the data are presented in descriptive texts. The results of this study are: 1) In shaping the Islamic character, Majlis Gaul community held a "Brother Camp" as well as some "Kajian Inspirasi". 2) Majlis Gaul invited Muslim youths to join activities such as sports (archery and horse riding). 3) The transformative da'wah done by Majlis Gaul was carried out by means of dialogue, exchanging thoughts and feelings. 4) The effort of Majlis gaul to do transformative da'wah is carried out by preaching through social media. This is because preaching through social media has become an increasingly globalized and entrenched phenomenon.
Jurnal Al-Hikmah, Volume 19, pp 77-95; doi:10.35719/alhikmah.v19i01.46
The phenomenon of the environmental crisis that is increasingly happening has the potential to threaten human life. One of the main factors responsible to create this crisis a mistake in understanding religious context. Many Muslims tend to believe that Islam only focuses on the relationship between humans and humans and humans with God alone . As a result, Islamic values related to natural phenomena have gone unnoticed. Whereas an ecological settlement approach based on Islamic values can be a solution in facing the environmental crisis. With the work of Muslim scholars, it is hoped that it can contribute to building harmony between humans and nature. One of them is a concept initiated by Shaykh 'Ali Jum'ah. This study employed library research method. The data sources consisted of two, namely primary sources and secondary sources. Primary sources are taken from the Qur'an and hadith, while the secondary sources come from books related to monotheism, fiqh, tasawwuf, taskhir, and caliph. The research found that Syekh 'Ali Jum'ah had five concepts that regulated human interaction with the environment, namely the concepts of tauhid, fiqh, tasawuf, taskhīr and khalīfah. In reading the concept initiated by Ali Jum'ah, the researcher argues that the solution he offers to overcome the environmental crisis is very comprehensive as an effort to increase ecological awareness. Starting with his way of looking at the environment which is not only a mere natural phenomenon and what coexists with it, but humans are also included in the environmental ecosystem. This is because according to him, there is no logical reason why humans should not be part of the environment. Since humans are the most important part of the environmental creation, human behavior will determine the fate of their environment in the future.
Jurnal Al-Hikmah, Volume 19, pp 13-26; doi:10.35719/alhikmah.v19i01.40
The business world in the future is faced with intense competition, companies that have mature management will be superior and can last a long time. Basically, for Muslims when doing business, it is not only to get abundant profit. But also get blessings for every transaction that exists. Therefore it is necessary to have ethics in communicating in business. Which ethics is a reflection of the integrity of business people in determining attitudes and behavior to interact with others. This research approach uses research methods to obtain data used by means of observation or looking for direct references and also secondary data related to Islamic business communication. The results of this study are: morality used as a guideline for communication ethics, namely (1) Fairness (honesty) (2) Accuracy (accuracy of information); (3) free and responsible; (4) constructive criticism; (5) Fair and impartial; (6) Does not like badmouthing (Ghibah); (7) Do not like prejudice (Su'uzh-zhann, When ethics and communication are implemented in business relationships, it can be concluded that Islamic communication ethics is a method of communicating in accordance with moral values in judging right or wrong based on the behavior of business people. where every transaction that exists must contain divine elements (الهي), both in the form of a human relationship with Allah ﷻ and humans (حبل من الله) as well as Humans and Humans themselves (حبل من الناس), thus directing humans to the benefit of the world and the hereafter.
Jurnal Al-Hikmah, Volume 19, pp 51-64; doi:10.35719/alhikmah.v19i01.43
Promotional activities are actually a manifestation of the informative function so that with the promotion it is hoped that there will be reactions from customers, both actual and potential that appear in various forms. These forms of customer are ranging from the ones who grow aware of knowing the existence of the product to the ones that actually use it. In this study, it will be discussed deeper about the effect of promotion on consumers' loyalty by knowing the definitions and indicators of promotion as well as indicators of loyalty as a benchmark. This study employed descriptive qualitative methods. The data obtained in this study are primary data, which are taken from books and journals, while the secondary data are obtained from websites. The data obtained by means of observation or looking for direct references can also be the research validity of the data. Promotion is defined as a way of communication from marketers who inform, persuade, and remind potential buyers to respond to a product in order to influence their opinion in buying the product. Prus and Brandt (1995) stated that customers' loyalty can be displayed through their attitudes and behavior. These attitudes include the intention to repurchase or purchase other products from the company, the intention to recommend and the immunity against competitors.
Jurnal Al-Hikmah, Volume 18, pp 157-168; doi:10.35719/alhikmah.v18i2.32
In a conservative pondok pesantren's (Islamic boarding school) business, its management is run and only managed by the Kyai (An expert in Islam, the Head of the pesantren). However, such conservative management makes the business go slow in growth (passive), primitive and unsuitable with the needs of the growing market. Different from other conservative ones, the business of Pondok Pesantren Al-Barakah An-Nur Khumairoh, a convenient store, is not only for Kyai or his family's benefits, but for the Pondok Pesantren activities in general, major functions of the Pesantren, teachers' welfare, and others. The research data was obtained by interview, observation and documentation methods. The theory of communication employed in this research is Juli T. Wood's theory which states that there are three aspects that can benefit from learning communication: academic, professional, and personal aspects. Other theories employed are Interpersonal communication using a circular model and the Credibility theory, which consists of three: Initial Credibility, Derivative Credibility, and Terminal Credibility. The results of this study indicate that the acts of delegating, appointing and giving trust from a Kyai to the Santri to manage the business of a Pesantren - in this case the Convenience store of Pondok Pesantren al-Barakah an-Nur Khumairoh- is very effective in teaching independence to the santri. It can also instill entrepreneurial skill to the students.
Jurnal Al-Hikmah, Volume 18, pp 151-156; doi:10.35719/alhikmah.v18i2.31
The purpose of the current study is to determine how self-concept forms in adolescents through inculcating Islamic values. Literature study from various sources, including abstracts of scientific writing results, journal reviews published between 2010-2018 and books related to this article, was employed as the research method. The self-concept is all our perceptions about our self-aspects, such as physical aspect, social aspect, and psychological aspect, which are based on our experiences and interactions with other people. The conclusion of this study is that family support plays a very significant role in the formation self-concepts in adolescents, where families that establish good parent-child communication can nurture positive self-concepts in their children. The self-concept develops gradually and is influenced by the closest circle like the people in the family and the views of the adolescents about themselves. In the process of forming the self-concept in adolescents, it is indispensable to instill Islamic values. With the inculcation of Islamic values, positive self-concepts can be formed in the adolescents' minds. The results of this study indicate that adolescents who are implanted with Islamic values tend to have positive self-concepts, compared to adolescents whose self-concepts tend to be negative due to the lack Islamic values inculcation during the self-concept formation progress.
Jurnal Al-Hikmah, Volume 18, pp 169-188; doi:10.35719/alhikmah.v18i2.33
Islam is a religion that gives mercy to all creation, a religion that teaches peace, safety and prosperity. In recent years, there have been many wicked individuals trying to destroy Islam. Unlike in the past where waging war on Islam were done only with swords, today's war against Islam is more powerful, that is by planting seeds of doubt in every Muslim's heart. Both in terms of aqidah (Creed) and Sharia (Islamic law). The current study is a library research. The main sources of this research data were taken from the kutub al sittah (the authentic six): Ṣaḥīḥ Bukhārī, Ṣaḥīḥ Muslim, Sunan Abī Dāwūd, Sunan al-Nasāʾi, Sunan al-Tirmidhi, and Sunan Ibn Mājah. Meanwhile, the secondary sources were taken from the takhrij and shurūḥ al-hadīth books. The conclusion of the current study reveals that the death penalty for those who turn back from Islam or apostates can be applied if they meet two conditions: 1) Leaving Islam either by word or deed; 2) Committing criminal acts, such as: dividing Muslims, creating chaos, damage, disobeying the state, and helping the enemy in fighting the Muslims. The author concludes that neither the verses in the Qur'an nor the hadiths of the Prophet PBUH immediately order the killing of a person who turns back from Islam, unless that person commits insubordination, is in league with the enemy and other similar things.