Proceedings of Annual Conference for Muslim Scholars
PROCEEDINGS AnCoMS:Publikasi artikel dari hasil konferensi CETAK, dan menggunakan ISBN; Terbitan pertama 2017 dan kedua 2018; artikel yang dionline kan ini bertujuan memudahkan pembaca dan penulis untuk mengakses artikel secara during dan memudahkan untuk di unduh serta disebarkan. Mulai Terbitan Ke TIGA tahun 2019 ini menggunakan E-ISSN. Konferensi dilaksanakan oleh Kopertais Wilyah IV setiap tahun, mengupas tentang kajian-kajian keislaman dan multidisipliner, konferensi ini pertama dilaksanakan pada tahun 2017; Karya-karya pemikiran intelektual muslim dalam merespons perubahan dunia masih sangat dinantikan, terutama produk pemikiran ilmiah dengan basis nilai-nilai keislaman; Bidang: 1. Muslim Polity perspective of Islamic Thought 2. Muslim Polity perspective of Islamic Education 3. Muslim Polity perspective of Islamic Communication 4. Muslim Polity perspective of Islamic Law 5. Muslim Polity perspective of Islamic Culture and Civilization 6. Muslim Polity perspective of Interdisciplinary and Multidisciplinary.
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<![CDATA[Deradikalisasi ( Studi Atas Upaya Bnpt dalam Mencegah Munculnya Teroris di Lamongan) ]]>
<![CDATA[Imam Safii]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars Vol 3 No 1 (2019): AnCoMS 2019 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v3i1.235
<![CDATA[This paper is motivated by the war against terrorists in Indonesia with militaristic actions by taking action and enforcing the law, mobilizing the police apparatus especially Detachment 88 and carrying out executions of radical perpetrators. In fact the handling has not yet solved the problem of terrorism that occurred in Indonesia. It could even give birth to new terrorism from the families of Terrorist inmates - other terrorist inmates. So from this the need for handling a soft power approach is to strive for the de-radicalization of ex-terrorists who were convicted in the hope of preventing the emergence of new terrorists in the next era, as did the BNPT Terrorism Determination Agency in Lamongan. This program is intended for former terrorist convicts and families who are vulnerable to radical ideologies. Related to this, BNPT is collaborating with Yayasana Lingkar Perdamayan which also operates in the field of de-decalalization. This program is more concentrated on the economic independence of the families of prisoners of terrorism-ex-napiter. The program is concrete with a religious, psychological, socio-cultural, economic, legal, political and information technology approach.]]>
<![CDATA[Eksistensi Perbankan Syariah pada Lembaga Berbasis Agama Islam di Ponorogo ]]>
<![CDATA[Yulia Anggraini]]>;
<![CDATA[Restu Yulia Hidayatul Ummah]]>;
<![CDATA[Ruliq Suryaningsih]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars Vol 3 No 1 (2019): AnCoMS 2019 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v3i1.236
<![CDATA[This study aims to determine the existence of Islamic banking in Islamic-based institutions in Ponorogo. The development of the Islamic economy itself cannot be separated from the presence of Islamic banks in Indonesia. To support Islamic economic growth, of course this Islamic-based institution must also play an active role in driving Islamic economic growth by starting to transact in Islam. By supporting this growth Islamic institutions should also participate in using Islamic banking in financial transactions. However, from a sample of four Islamic based institutions, the results show that the four institutions are still using conventional banking for financial transactions. The results of this study found that the factors of authority and bureaucracy are still complicated and full of regulations, profit sharing or commonly called interest for conventional banking, CSR (Corporate Social Responsibility) funds, technology and facilities are factors that influence why religious-based institutions Islam has not used Islamic banking to conduct financial transactions]]>
<![CDATA[Evaluation Of Government`'s Performance In Islamic Economic Perspective: Analysis Of The Indonesian State Budget And Expenditures Based On Maqashid Syariah Index ]]>
<![CDATA[Anni Muslimah Purnamawati]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars Vol 3 No 1 (2019): AnCoMS 2019 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v3i1.237
<![CDATA[This study aims to analyze the Indonesian State Budget (APBN) for fiscal years 2015 to 2019 with the maqashid shariah approach and the maqashid syariah index. Analysis of the data used is secondary data from the 2015 APBN Indonesia report until 2019. Based on the results of data exposure, it can be seen that in perspective of maqashid sharia the Indonesian State Budget in 2015-2019 has not described the level of maqashid sharia that should be. The main priority of the Indonesian State Budget is the protection of offspring (ḥifẓun-nasl), the second is protection of reason (ḥifẓul-‘aql), then the third governments focus on the protection of religion (ḥifẓud-dῑn). Fourth, the government focuses on protecting assets (ḥifẓul-māl) and finally fifth, the government provides a life protection budget (ḥifẓun-nafs), with the budget in 2019 amount of 123.1 trillion Rupiah. While on the maqashid sharia index level, the level of justice (justice) has the most budget compared to education and welfare. Based on the performance of the Indonesian State Budget, the value of maqashid sharia index in 2015 was 1.1209; in 2016 the maqashid value of the shariah index increased to 1.1719; in 2017 the value of the maqashid sharia index decreased to 1.1703; in 2018, the maqashid sharia index value will decrease to 1.0866; In 2019, the maqashid shariah index also declined to 0.9946. The average maqashid sharia index value on performance the Indonesian state budget for fiscal years 2015-2019 is 1.1088]]>
<![CDATA[Piagam Madinah Sebagai Model Restrukturisasi Sistem Pemerintahan Demokrasi di Indonesia ]]>
<![CDATA[Majidatun Ahmala]]>;
<![CDATA[Ahmad Fauzi]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars Vol 3 No 1 (2019): AnCoMS 2019 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v3i1.238
<![CDATA[Abstrak: Negara Indonesia merupakan Negara dengan mayoritas penduduknya beragama Islam. Selain itu kepulauan yang menjadi ciri khas bangsa Indonesia menjadikannya sebagai bangsa majemuk yang kaya dengan kebudayaan, bahasa, tradisi, dan lain sebagainya. Kondisi majemuk ini juga ditemukan di Yatsrib, tempat hijrah nabi Muhammad Saw. yang pada akhirnya berubah menjadi Madinah al-Munawwarah (kota yang bercahaya). Kota Madinah juga terdiri dari berbagai macam suku, agama dan tradisi yang berbeda-neda, oleh sebab itu perselisihan di antara mereka juga sangat sering terjadi. Namun setelah Nabi Muhammad Saw. hijrah ke Madinah kemudian meletakkan dasar pemerintahan Islam di sana dengan pondasi keimanan, kerelaan, musyawarah, dan persamaan, perselisihan-perselisihan yang sering timbul di antar suku menjadi sebuah persatuan dan persaudaraan yang mengatarkan kota Madinah sebagai percontohan pemerintahan Islam hingga sekarang. ???Piagam Madinah??? yang telah disusun Nabi Muhammad Saw merupakan konstitusi tertulis pertama di dunia yang berisikan kesepakatan-kesepakatan dengan kabilah-kabilah di Madinah. Penetapan peraturan perundang-undangan ini merupakan perwujudan dari sebuah pengembangan konstitusi Islam yang demokratis. Atas dasar inilah, Piagam Madinah sangat tepat untuk digunakan sebagai sebuah model untuk merestrukturisasi sistem demokrasi di Indonesia yang saat ini mengarah pada pengerahan kekuatan masa (mob) dan pembelian murah suara rakyat.]]>
<![CDATA[Fenomena Ghibah Virtual pada Komunikasi Era Milenial Menurut Perspektif Islam ]]>
<![CDATA[Wening Purbatin Palupi Soenjoto]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars Vol 3 No 1 (2019): AnCoMS 2019 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v3i1.239
<![CDATA[The purpose of this study is to: 1. know the factors driving communication through social media which are non-verbal communication patterns are considered more expressive and can be kept secret without being known to many people verbally and closedly. 2. Reasons why non-verbal communication on social media is considered to have more freedom to communicate in ghibah than verbal communication. 3. Is the number of communication groups will facilitate communication emotionally and affect the formation of trust 4. Group dynamics built in communication social media groups. This research uses qualitative methods with primary and secondary data sources. Data collection techniques using observation, interviews, and documentation]]>
<![CDATA[Representasi Nilai-Nilai Moderasi Islam dalam Web Komik Berbahasa Inggris ]]>
<![CDATA[Risma Fahrul Amin]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars Vol 3 No 1 (2019): AnCoMS 2019 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v3i1.240
<![CDATA[Indonesia merupakan negara dengan populasi Muslim terbesar di dunia dan terkenal di masyarakat internasional sebagai salah satu negara Islam moderat. Segala aspek bidang pemerintahan di Indonesia dipengaruhi oleh Islam, salah satunya bidang sosial. Dalam bidang sosial masyarakat Muslim Indonesia bebas menyuarakan pendapatnya melalui teknologi yang akhir-akhir ini gencar dilakukan. Selain media sosial, media yang bisa digunakan adalah web komik. Tulisan ini bertujuan untuk mengkaji nilai-nilai moderasi Islam yang termuat dalam web komik berbahasa Inggris "40 Sufi Comics". Penulisan ini menggunakan metode analisis struktur cerita. Kesimpulan dari tulisan ini adalah bahwa dari empat cerita dalam web komik berbahasa Inggris "40 Sufi Comics", antara lain cerita berjudul ???Mother???, ???Truth about Lies???, ???Follow Principles???, dan ???The Stranger??? terdapat nilai-nilai moderasi Islam antara lain nilai kasih sayang, nilai kejujuran, nilai welas asih, dan nilai tolong menolong. Penanaman nilai kasih sayang, nilai kejujuran, nilai welas asih, dan nilai tolong menolong harus dilakukan sejak dini agar generasi penerus bangsa ini terhindar dari ekstremisme.]]>
<![CDATA[Communications Skill (Sebuah Analiss terhadap Sistem Komunikasi Menurut Syariat Islam dalam Rangka Pemasaran Sebuah Produk Barang Atau Jasa) ]]>
<![CDATA[Ani Faujiah]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars Vol 3 No 1 (2019): AnCoMS 2019 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v3i1.241
<![CDATA[Communication is the main activity of humans in daily life, communication with God, fellow humans, and other creatures. Communication is the capital and key to success in relationships and careers because only by communication a good relationship can be built and fostered. Internet crime (cyber crime) in the form of online fraud (phishing) every year has been known to increase. Which then requires banks to educate customers about the threat of online fraud, increasingly diverse modes also require increasingly sophisticated and secure software protection. This research uses the library research method, which is trying to find understanding of communication that breeds according to Islamic law by taking a phenomenological approach, which is related to the culture of the community in conveying a message or information. Islam has taught its people in good and proper communication by implementing six principles, namely: Sadulan Qaulan, Balighan Qaulan, Masyura Qaulan, Layyina Qaulan, Layina Qaulan, Karima Qaulan and Ma'rufah Qaulan. This study aims to answer the problem How is good communication according to Islamic law? How can Islam in order to guide its people to the marketing of a product or service in a business activity]]>
<![CDATA[Bahasa dan Narasi Politik Kreatif; Kontestasi Merebut Kebenaran Islam dalam Demokrasi Digital 2019 di Indonesia ]]>
<![CDATA[Wahyu Hanafi Putra]]>;
<![CDATA[Dawam M. Rohmatulloh]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars Vol 3 No 1 (2019): AnCoMS 2019 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v3i1.242
<![CDATA[This study aims to describe the language and narrative of creative politics that are contested in order to seize the truth of Islam in the 2019 electoral-digital democracy in Indonesia. The research method used is descriptive-qualitative. The data and sources of research data used are the latest research in a three-year cycle related to identity politics and the politicization of religion. Orwell (1950) considers that language can be used to influence and change political ideology and change the way of thinking of others. The results of this study indicate that the political correctness leading up to the 2019 electoral democracy party in Indonesia is characterized by religious populism that is publicized on social media such as flyers, memes, hashtags, and Muslim Cyber Army (MCI) affiliated accounts. The existence of social media accounts with creative language narratives has changed people's perceptions and ideologies that have an impact on destructive behavior, racism, anarchism, and intolerance in seizing the truth of Islam in political contestation]]>
<![CDATA[Realitas Civil Religion dalam Pergulatan Politik Islam Indonesia ]]>
<![CDATA[Chafid Wahyudi]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars Vol 3 No 1 (2019): AnCoMS 2019 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v3i1.243
<![CDATA[Dinamika relasi agama dan negara di dunia Islam secara masif menjadi perdebatan abadi, yakni menjadikan negara teokrasi berhadapan dengan negara sekuler. Pusaran ini menggiring bangsa Indonesia terlibat di dalam perdebatan. Meski demikian, pembentukan dasar konstitusi Indonesia pada akhirnya tidak mengadopsi pemisahan agama dan negara, atau sebaliknya. Adapun bentukan dasar konstitusi yang disepakati adalah mengantarkan pada gagasan substansial civil religion. Sebuah gagasan yang menempatkan makna general di dalam keberagamaan. Pemaknaan civil religion menemukan momentum pada saat kemerdekaan Indonesia yang menempatkan Pancasila sebagai dasar konstitusi setelah merevisi Piagam Jakarta. Sebagai konstitusi negara berdasarkan konsensus dan kompromi, dalam realitasnya terdapat ketegangan-ketegangan khususnya konflik antara agama yang inheren. Pemberontakan dan intrik-intrik politik berusaha untuk mengamandemem menjadi tak terelakkan. Pancasila sebagai padanan civil religion adalah sebagai norma bersama yang esensial dan transendental, mengandung semangat profetik setiap agama dan kepercayaan, untuk mempertahankan kesatuan nasional yang religius. Dengan Pancasila sebagai dasar negara menjadikan Indonesia tidak murni menjadi negara sekuler tidak juga menjadi negara Islam]]>
<![CDATA[Peneguhan Ketahanan Negara Melalui Penguatan Ketahanan Keluarga dan Pendidikan Pranikah: Telaah Modal Sosial Pesantren ]]>
<![CDATA[Galuh Widitya Qomaro]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars Vol 3 No 1 (2019): AnCoMS 2019 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v3i1.244
<![CDATA[Pesantren as the oldest Islamic educational institution in Indonesia is so far still exists as a social education institution (al-haiah al-ta'lîm wa al-tarbiyyah), guidance services for the community (al-haiah al ta'âwuny wa al-takâfuly wa al-ittijâhi), and struggle (al-haiah al-jihadi li'izzi al-Islami wa al-muslimîn). Pesantren's social role in community life continues to survive and can significantly change social reality. The education system and social values built by the Pesantren, sociologically, can be social capital to influence social actions and behavior, including to prevent the disharmony from fundamental aspects, one of which is by building family resilience. This article is a preliminary study to measure the role of Pesantren’s value and its contribution as one of the national development stakeholders in promoting premarital education for students and in family studies for communities outside the Pesantren]]>
