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<![CDATA[AKTUALISASI-DIRI (SELF-ACTUALIZATION); SEBUAH MANIFESTASI PUNCAK POTENSI INDIVIDU BERKEPRIBADIAN SEHAT (Sebuah Konsep Teori Dinamika-Holistik Abraham Maslow) ]]>
<![CDATA[Mohamat Hadori]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 9 No. 2 (2015): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v9i2.92
<![CDATA[Self - actualization is the highest level in Holistic Dynamics theory to be achieved of an individual has already gets some basic requirements below. Maslow subsequently extended the idea to include his observations of humans' innate curiosity. His theories parallel many other theories of human developmental psychology, some of which focus on describing the stages of growth in humans. Maslow used the terms hierarchy of needs; physiological needs, safety needs, love and belonging needs, self - esteem needs ,self - actualization . Maslow also mentioned that a healthy person is a person able to actualize themselves well and draw , they can also pay attention to the needs of higher ie fulfill the potential they have and to know and understand the world around them.]]>
<![CDATA[KONSEP ISLAM TENTANG ADAT: Telaah Adat Dan 'Urf Sebagai Sumber Hukum Islam ]]>
<![CDATA[Faiz Zainuddin]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 9 No. 2 (2015): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v9i2.93
<![CDATA[The needs of society very complete and changing is impossible to make law codification perfectly, one of the cause is the difference between local customs are not same with the ancient customs ( Arabic’s custom). This change is not only related to the values, but also can change the religion’s law ( Islam ). So, to solve this problems, it needs the special handling who related the growing problem in the society in terms of Islamic law study. The goal is the problem can be solved by the best decision and can give the solution who is able to runned by society.Furthermore, to give the best solution about the difference needs in the society, so Islam gives a law breakthrough by considering customs as Islamic law basis. This customs becomes law source after Al-Quran and Al- Hadist, because the customs has important role in the process of decline verse. This research was conducted to know how far the influence of customs toward dynamics of islamic law. This research used explanatory research by applied qualitative research and the research result analysis used analysis content. This research showed that the customs can be used as “Hujjah†in islamic law as long as no “Sharih†explanation about the certain case and did not contrary with qhat’iy argument in the form of muqayyad not absolute) and special (not general). Based on the research result, the researcher give suggestion for the law practitioners, if they want to decide law is hoped to more concerned societies’ customs themselves, and not directed to others, in order to they can give a decision who can be runned by society.]]>
<![CDATA['URF DAN PEMBENTUKAN HUKUM ISLAM MENURUT AL-SHÂTIBÎ ]]>
<![CDATA[Mansur Mansur]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 9 No. 2 (2015): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v9i2.94
<![CDATA[Al-Shâthibî dividing habit at two kinds of 1) al-shar'iyyah al-'awâid, that is expressed habit expressly by nash shar'î 2) al-nâs bain al-jâriyyah al-'awâid, habit that happened in one society community and of shara' silent do not comment. Nonetheless, shara' also legalizeing it. In meaning, law even also follow what habit will desire. Al-Shâtibî also divide evaluated habit from its its at two kinds of 1) al-'âmmah al-'awâid, habit going into effect public, do not change in all room, situation and time 2) Different habit along with friction of room, situation and time. Term this ‘âdah by al-Shât}ibî given on to word 'ibâdah. Because of religious service basically is total compliance and adherence to Allah, hence 'âdah basically is more emphasizing its. But so, al-Shât}ibî giving exemption that habits which in it there are adherence, hence its application have to bow under nash. Implementation ’urf al-Shâtibîat practical plain in the effort forming of Islam law only going into effect at deed which do not contain adherence. In the meaning that more orienting habit at relation pattern between human being is delivered to habit going into effect. On that account, law even also will be interconnected follow change of habit.Â]]>
<![CDATA[PEMIKIRAN HUKUM ISLAM IBNU TAIMIYYAH ]]>
<![CDATA[Muhammad Syaikhon]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 9 No. 2 (2015): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v9i2.95
<![CDATA[Ibn Taymiyyah was a reformer and medieval Islamic purifiers who had high authority . His thinking method was Salaf method which was based on the Qur'an and Hadis . The laws of fiqh that he often used leaned to the priest, imam Ahmad ibn Hanbal . Ushul fiqh method or Islamic legal thought of Ibn Taymiyah was Qur'an and Hadis , ijma ' , qiyas , istishab , and mashlahah mursalah .Thoughts of Ibn Taymiyyah can be classified into three types, namely: the same thinking by Imam Ahmad bin Hanbal , thoughts were not characterize a particular schools but according to Ibn Taymiyah 's own thoughts and ideas that are contrary to the opinions of Imam whole Islamic schools . ]]>
<![CDATA[PARADIGMA PENDIDIKAN SISTEMIK-ORGANIK: Sebuah Upaya Inovatif Dalam Pendidikan ]]>
<![CDATA[Djuwairiyah Djuwairiyah]]>;
<![CDATA[Abd. Muqit]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 9 No. 2 (2015): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v9i2.96
<![CDATA[Education is a necessity of human life. The human educational process life of man, educated, acquired, trained, directed the school system. The education system in schools are expected to be able to make a man who has superior good kognitive, affective , and psychomotor . The maximum ability of student can be formd from an educational institution with systemic - organic paradigm, all components of education make an active role and every function apply and linkages cooperation with the other function.]]>
<![CDATA[MENGHINDAR DARI BIAS: Praktik Triangulasi Dan Kesahihan Riset Kualitatif ]]>
<![CDATA[Moh. Zamili]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 9 No. 2 (2015): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v9i2.97
<![CDATA[A doubtly about the result and process of qualitative research couse vagueness in analysis of measure. As if qualitative research is a “grey methodology†so the relevances between one fact and another fact, data interconnection, even contruction of phenomenon might be otherwise apper a bias. On that reason, trustworthiness criteria, thick description, and triangulation is the answer toward that doubtly.]]>
<![CDATA[SOCIAL EXCHANGE THEORY : Telaah Konsep George C. Homans Tentang Teori Pertukaran Sosial ]]>
<![CDATA[Shokhibul Mighfar]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 9 No. 2 (2015): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v9i2.98
<![CDATA[Homans said that every human behavior has a basic psychological explanation. Homans also likened between social behavior and individual behavior. Social exchange theory is on a micro-level. Homans developed it more specific. by asking some scientific propositions: the success proposition, the stimulus proposition, the value proposition, the deprivation-satiation proposition, the Aggression-Approval proposition, the Rationality proposition. Many critics from sociologists to Homans: first, it didn’t have the most essential of human, the second view is Man Economies is not realistic to see the world as a system that towards the exchange of balanced, third, Views Distributive Justice in Power and Justice is less precise, slavery, less salary; war can be reduced by social exchange theory?]]>
<![CDATA[HUBUNGAN KONSEP DIRI AKADEMIK DENGAN PRESTASI AKADEMIK ]]>
<![CDATA[Saifullah Saifullah]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 9 No. 2 (2015): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v9i2.99
<![CDATA[This study aims to test empirically the relationship between academic self concept and student’s academic achievement of SMK “A†Banyuputih. The hypothesis proposed that there is a positive relationship between academic self concept and student’s academic achievement. Participants of the study comprised 150 of SMK students. The research data obtained from academic self concept scale and students report. Data analyzed use product moment correlation technique. The results showed that the data obtained correlation values rxy = 0,325 with p = 0,001. This is indicate that there was a positive relationship between academic self concept and student’s academic achievement significantly. ]]>
<![CDATA[KOMUNIKASI PADA ANAK PUTUS SEKOLAH (Studi Kasus Di Keluarga Nelayan Wonorejo Banyuputih) ]]>
<![CDATA[NUR AINIYAH]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 9 No. 2 (2015): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/lisanalhal.v9i2.100
<![CDATA[This study is focusing on communication pattern of educational communication of fishermen children. The purpose of this study was to describe the education of fishermen children do not get stuck on dropout. So the focus (1) How does the social reality of fishing families in Wonorejo? (2) What are the perceptions of parents in regard to education for children? (3) How are the communication patterns of education in the family of fishermen to raise awareness of children in education? this research based on the qualitative analysis by reducing, observating, interviews and documents. The results of study that fishing are poor, that makes difficully to pursue their education to higher levels, it triggers the child has a "dropout". Second family communication is actually done intensely with the patterns of interpersonal communication. Third, the Communication to child in family occurs in three forms, between mother and father, parents and children and children with other children with social associative and dissociative.]]>
<![CDATA[EKSISTENSI KURIKULUM PESANTREN MU’ADALAH DI ERA GLOBAL ]]>
<![CDATA[Wawan Setyawan]]>
<![CDATA[ LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 9 No. 2 (2015): DESEMBER ]]>
Publisher : <![CDATA[LP2M Universitas Ibrahimy ]]>
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DOI: 10.35316/10.1234/vol3iss2pp230
<![CDATA[how the curriculum implementation challenges and opportunities after published government regulations about education schools and diniyah through PMA numbers 13 and 18 in 2014th. Curriculum of Boarding school Salaf obtained Mu’adalah or equalization which is using yellow book and the general education curriculum while the curriculum in a modern boarding school known as the Islamic Dirosah Mualimin pattern. It means learning curriculum that applies classical books with the strengthening of the Arabic language in which the learners (students) can independently examine any kind of book in the future. Challenge of Mu’adalah does not require students following national exams.]]>
