Jurnal Ilmu Dakwah
FOCUS
The focus is to provide readers with a better understanding of dakwah knowledge and activities the life on Indonesian Muslims.
SCOPE
The subject covers textual and fieldwork studies with various perspectives of communication and broadcasting Islam, guidance and counseling Islam, management dakwah, development of Islamic societies and many more. This journal warmly welcomes contributions from scholars of related disciplines.
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<![CDATA[SIKAP ORGANISASI KEMASYARAKATAN ISLAM TERHADAP UNDANG-UNDANG NOMOR 17 TAHUN 2013 TENTANG ORGANISASI KEMASYARAKATAN DAN PERPU NOMOR 2 TAHUN 2017 (Perspektif Studi Kebijakan Dakwah) ]]>
<![CDATA[Azis, Muhammad Abdul]]>
<![CDATA[ Jurnal Ilmu Dakwah Vol 37, No 1 (2017) ]]>
Publisher : <![CDATA[Da'wa and Communication Faculty State Islamic University Walisongo, Semarang, Indonesia ]]>
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DOI: 10.21580/jid.v37.1.2621
<![CDATA[Freedom of association, assembly and expression is a part of human rights guaranteed by the 1945 Constitution of the State of the Republic of Indonesia. This freedom also includes the propagation of religious teachings as an ideology for transformation to real life. For Muslims, especially da'i certainly have great ideals for the realization of a prosperous fair society that is directed by Allah SWT. It can be fought, one of which can be through social organization.During the 72 years of independent Indonesia, several regulations issued by the government to regulate the system and mechanisms of mass organizations have added controversy to Islamic mass organizations. In the new order, some organizations threatened to be dissolved and not recognized for rejecting the sole principle of Pancasila. The dynamic continues until the reform era. This can be an afterthought for the da'wah perpetrators, especially those who take the path of the organization to pay more attention to the basic aspects of administrative formation with respect to the state / government, because it will subsequently be very influential on the sustainability of da'wah in the future.]]>
<![CDATA[MENYOAL KESENJANGAN ANTARA DAS SEIN DAN DAS SOLLEN PENYEBARAN ISLAM PRA WALISONGO ]]>
<![CDATA[Widiastuti, Widiastuti]]>
<![CDATA[ Jurnal Ilmu Dakwah Vol 37, No 1 (2017) ]]>
Publisher : <![CDATA[Da'wa and Communication Faculty State Islamic University Walisongo, Semarang, Indonesia ]]>
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DOI: 10.21580/jid.v37.1.2622
<![CDATA[This Artikel based on historical research. The result of research was indicated thats Islam has been spread in Java since the 7th century, and has even successfully Islamized two Javanese priyayi namely Rakeyan Sancang from Tarumanegara and Prince Jay Shima from Kalingga. However, the reality of data on the development of the number of Javanese Muslim communities from the 7th-14th century AD was minimal. This fact tell about the passive indigenous Muslims. While in the Walisongo (14-16 AD), in a relatively short span of time was able to change the number of Muslim minorities into the majority. Thus, in the history of pre-walisongo Islam spread the imbalance between hope and reality arises. The spread of pre-walisongo Islam has taken a very long time, so the expectation is to produce significant quantity and quality development of Muslim societies. But the fact that it did not materialize because the spread of Islam is less successful both in quantity and quality.]]>
<![CDATA[DAKWAH SOSIAL EKONOMI DALAM PANDANGAN DAWAM RAHARDJO ]]>
<![CDATA[Nur, Ma'mun Efendi]]>
<![CDATA[ Jurnal Ilmu Dakwah Vol 37, No 1 (2017) ]]>
Publisher : <![CDATA[Da'wa and Communication Faculty State Islamic University Walisongo, Semarang, Indonesia ]]>
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DOI: 10.21580/jid.v37.1.2597
<![CDATA[Islam is a humanism, a religion that is very concerned with human being as a center destination. This characteristic of Islam brings the consequence that this perfect religion is very big role for human, not only regulate and contain messages that must be implemented in vertical line to God, even role to regulate social life - relative horizontal - as well as other fields such as social, economy, politics , health, culture and so on. Dawam Rahardjo, one of the leading figures of Islamic and Modern Economics, has a view and activity in the field of social economic transformation of dakwah focused on four points (Islamic Economy, Main Society, Zakat and Islamic Self-Help and Work Ethic in Islam), each peeled deeply and applicative, which is his view and experience. Nevertheless each view is inseparable from the advantages and disadvantages]]>
<![CDATA[MENGGAGAS DAKWAH KORESPONDENSI NABI MUHAMMAD SAW ]]>
<![CDATA[Ghoni, Abdul]]>
<![CDATA[ Jurnal Ilmu Dakwah Vol 37, No 1 (2017) ]]>
Publisher : <![CDATA[Da'wa and Communication Faculty State Islamic University Walisongo, Semarang, Indonesia ]]>
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DOI: 10.21580/jid.v37.1.2623
<![CDATA[This type of research is qualitative by using historical approach. Technique of collecting data in this research is library research (literature study). The results of the study as follows; the background of sending letters as a medium of propaganda by Rasulullah SAW. to the kings of his time were carried out for several reasons from theological and political aspects. The propagation format of Rasulullah SAW. which was sent to the kings and rulers of the time was astonishing, as evidenced by several things, namely; a). The Prophet's Epistles. always preceded the sentence Basmalah, b) The composition of the sentence in the letter of the Messenger of Allah. always preceded the phrase "From Muhammad the servant of God and his messenger", c). The contents of the letter of the Prophet SAW. worth persuasively invites kings to embrace Islam. From the elaboration of the correspondence of Prophet Muhammad SAW this should da'i be able to apply the information media as part of the dakwah correspondence.]]>
<![CDATA[AKULTURASI ISLAM JAWA DALAM TRADISI NYUMBANG MANTU (Studi Kasus Masyarakat Wates Semarang dengan Pendekatan Antropologi Dakwah) ]]>
<![CDATA[Safrodin, Safrodin]]>
<![CDATA[ Jurnal Ilmu Dakwah Vol 37, No 1 (2017) ]]>
Publisher : <![CDATA[Da'wa and Communication Faculty State Islamic University Walisongo, Semarang, Indonesia ]]>
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DOI: 10.21580/jid.v37.1.2598
<![CDATA[This study aims to explain one of the embodiment of acculturation of Islamic and Javanese culture in the tradition of mantu and nyumbang mantu on Javanese society at Wates Semarang with anthropological perspective. Mantu in the tradition of the Javanese society includes mantu khitanan and mantu ngantenan. It has an important meaning in the eyes of the people. In addition to the cultural demands, in it also has the meaning of religion, custom and meaning of prestige for them, so that as much as possible they will hold a mantu though must with gotong royong. Gotong royong has long been formed in the tradition of nyumbang mantu. This tradition of nyumbang mantu is a manifestation of brotherhood and solidarity in society, as well as a social obligation accompanied by other expectations such as social prestige, social dignity and blessings. The nyumbang mantu is also a manifestation of the ta'āwun principle in a society that has been institutionalized in tradition and culture. On the other hand, the transformation of mantu from simple slametan to walīmah, which is accompanied by religious teachings [pengajian] of mantenan and religious entertainment, especially in santri society, is actually a form of acculturation of Java and Islam. This acculturation occurs as a process of strengthening to the Islamic values in society. Because, the certain values that society believes will only survive when it grows and develops into a culture in society.]]>
<![CDATA[DAKWAH FARDIYAH MELALUI PERNIKAHAN SECARA ISLAM PADA MASYARAKAT SAMIN (SEDULUR SIKEP) DI DUSUN BOMBONG DESA BATUREJO KECAMATAN SUKOLILO KABUPATEN PATI ]]>
<![CDATA[Trianingsih, Zulfi]]>;
<![CDATA[Qibtiyah, Maryatul]]>;
<![CDATA[Umriana, Anila]]>
<![CDATA[ Jurnal Ilmu Dakwah Vol 37, No 1 (2017) ]]>
Publisher : <![CDATA[Da'wa and Communication Faculty State Islamic University Walisongo, Semarang, Indonesia ]]>
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DOI: 10.21580/jid.v37.1.2624
<![CDATA[This study is a qualitative research that aims to describe and explain the customary marriage of the Islamic Society of Samin and the analysis of da'wah fardiyah to the Islamic marriage of Samin (Sedulur Sikep) community in Bombong Village Baturejo Village Sukolilo District Pati Regency. This type of research is a qualitative research. The source of research data is the marriage perpetrators of Islam between the Samin community and Muslims, the head of the Office of Religious Affairs (KUA) and the wife of one of the Samin community elders. Methods of data collection using interviews, observation, and documentation. Methods of data analysis using Miles and Huberman model, including data reduction, display data, conclusion. The results showed that Islamic marriage Samin society consists of several stages of application, pengislaman / shahada, marriage ceremony and prayer. Da'wah fardiyah on the Samin community has a tendency of the Islamic party to be da'i in his family which is shown by his advice in daily activities to carry out the command of Allah in accordance with Islamic Shari'a.]]>
<![CDATA[AJARAN DAKWAH SUNAN MURIA (KAJIAN RIJAL AL-DAKWAH) ]]>
<![CDATA[Anasom, Anasom]]>
<![CDATA[ Jurnal Ilmu Dakwah Vol 37, No 1 (2017) ]]>
Publisher : <![CDATA[Da'wa and Communication Faculty State Islamic University Walisongo, Semarang, Indonesia ]]>
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DOI: 10.21580/jid.v37.1.2620
<![CDATA[This article is an attempt to know the abouts of Sunan Muria in more depth. This is done because there are several versions of the existence of Sunan Muria from birth to death and gait da'wah that has been implemented. This article is written and extracted from the Focus Group Discussion (FGD) method that has been implemented by various universities, academics, historians and researchers who are intensive in the study of walisongo. The results of this study indicate that Sunan Muria is one son Sunan Kalijaga, the result of his marriage with the goddess Sarah binti Maulana Ishaq. In addition this article shows that the mission carried out by Sunan Muria and the condition of the people who are more embracing the religion of the earth, more precisely Kejawen community. Armed with a variety of works he made, one of the famous known pagerana omahmu kanthi mangkok (Protect Your house with bowl) makes him famous as a pious person who put forward shodaqah. It is known that sodaqah is one of the da'wah material that is often delivered]]>
<![CDATA[SIKAP ORGANISASI KEMASYARAKATAN ISLAM TERHADAP UNDANG-UNDANG NOMOR 17 TAHUN 2013 TENTANG ORGANISASI KEMASYARAKATAN DAN PERPU NOMOR 2 TAHUN 2017 (Perspektif Studi Kebijakan Dakwah) ]]>
<![CDATA[Aziz, Mokhamad Abdul]]>
<![CDATA[ Jurnal Ilmu Dakwah Vol 37, No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Dakwah and Communication, Walisongo State Islamic University ]]>
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DOI: 10.21580/jid.v37.1.2621
<![CDATA[Freedom of association, assembly and expression is a part of human rights guaranteed by the 1945 Constitution of the State of the Republic of Indonesia. This freedom also includes the propagation of religious teachings as an ideology for transformation to real life. For Muslims, especially da'i certainly have great ideals for the realization of a prosperous fair society that is directed by Allah SWT. It can be fought, one of which can be through social organization.During the 72 years of independent Indonesia, several regulations issued by the government to regulate the system and mechanisms of mass organizations have added controversy to Islamic mass organizations. In the new order, some organizations threatened to be dissolved and not recognized for rejecting the sole principle of Pancasila. The dynamic continues until the reform era. This can be an afterthought for the da'wah perpetrators, especially those who take the path of the organization to pay more attention to the basic aspects of administrative formation with respect to the state / government, because it will subsequently be very influential on the sustainability of da'wah in the future.]]>
<![CDATA[MENYOAL KESENJANGAN ANTARA DAS SEIN DAN DAS SOLLEN PENYEBARAN ISLAM PRA WALISONGO ]]>
<![CDATA[Widiastuti Widiastuti]]>
<![CDATA[ Jurnal Ilmu Dakwah Vol 37, No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Dakwah and Communication, Walisongo State Islamic University ]]>
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DOI: 10.21580/jid.v37.1.2622
<![CDATA[This Artikel based on historical research. The result of research was indicated thats Islam has been spread in Java since the 7th century, and has even successfully Islamized two Javanese priyayi namely Rakeyan Sancang from Tarumanegara and Prince Jay Shima from Kalingga. However, the reality of data on the development of the number of Javanese Muslim communities from the 7th-14th century AD was minimal. This fact tell about the passive indigenous Muslims. While in the Walisongo (14-16 AD), in a relatively short span of time was able to change the number of Muslim minorities into the majority. Thus, in the history of pre-walisongo Islam spread the imbalance between hope and reality arises. The spread of pre-walisongo Islam has taken a very long time, so the expectation is to produce significant quantity and quality development of Muslim societies. But the fact that it did not materialize because the spread of Islam is less successful both in quantity and quality.]]>
<![CDATA[DAKWAH SOSIAL EKONOMI DALAM PANDANGAN DAWAM RAHARDJO ]]>
<![CDATA[Ma'mun Efendi Nur]]>
<![CDATA[ Jurnal Ilmu Dakwah Vol 37, No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Dakwah and Communication, Walisongo State Islamic University ]]>
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DOI: 10.21580/jid.v37.1.2597
<![CDATA[Islam is a humanism, a religion that is very concerned with human being as a center destination. This characteristic of Islam brings the consequence that this perfect religion is very big role for human, not only regulate and contain messages that must be implemented in vertical line to God, even role to regulate social life - relative horizontal - as well as other fields such as social, economy, politics , health, culture and so on. Dawam Rahardjo, one of the leading figures of Islamic and Modern Economics, has a view and activity in the field of social economic transformation of dakwah focused on four points (Islamic Economy, Main Society, Zakat and Islamic Self-Help and Work Ethic in Islam), each peeled deeply and applicative, which is his view and experience. Nevertheless each view is inseparable from the advantages and disadvantages]]>
