PERAN USTAD-USTADAH DALAM MENINGKATKAN AKHLAQUL KARIMAH PADA SANTRI PUTRI DI PONDOK PESANTREN DARUL ULUM AL-FADHOLI

Morality or manners the basic origins off behavior without it consideration, this morality is a group of normative, though classified in the normative category akhlaqul karimah or good character is still rarely found, especially among adolescents oor student, this is due  the influence of the time, especially  era that we are experiencing, namely the age of globalization. Regarding this phenomenon education has been recognized as one of the intermediaries of space that fosters personalities that are in accordance with cultural norm and valuess thatt are recognized wiithin thee fabric of society. In the worlld of educations the role of teacher or religious teachers in improving the morality of karimah is one of the things that really should be done, including also in the Darul Ulum Islamic Boarding School for student Darul Ulum Al-Fadholi Merjosari, to improve the morality of the students and the students of the daughter of Darul Ulum Al-Fadholi ustadz- Ustadzah did this by introducing the books of the Salaf which contained the teachings of monotheism, manners, ethics, and procedures for living according to the teachings of the Islamic religion. This stutdy aim to determine: the role of religious teachers in improving the morality of krama in female students at the PPDUA, Malang. The reseearch that has ben conducte uses a qualitativdescriptive aproach using several data collection processes including observation, interview and dokumentation. From the reseearch conducted to obtaiin research result in order to ansewr  focus of existing research  There have been several attempts by the clerics to improve the morality of the student the methods used by ustadz-ustadzah in improving the akhlaqul karimah student and supporting factors and inhibitors of the ustadz-ustadzah in improving the akhlaqul karimah student in the PPDUA Malang

PEMBAGIAN WARIS PADA KELUARGA ISLAM (STUDI KASUS DI DUSUN WONOKOYO KELURAHAN MENGANTI KECAMATAN MENGANTI KABUPATEN GRESIK)

Provisions for the distribution of inheritance for people left by the testator have been outlined in the Qur'an and the Hadith of the Prophet in detail and clearly. The verses of the Qur'an and the Hadith of the Prophet directly regulate inheritance and without ignoring someone at all. From the background of the research above, the researcher formulated the problem, namely regarding the view of Islamic law on the distribution of inheritance systems in Muslim families and the practice of inheritance among Muslim families. The method of study in this paper uses qualitative methods. Data collection procedure is done using the observation method, interview method, and documentation methods. In this study shows that the view of Islamic law on the distribution system of inheritance in Muslim families still more or less using customary inheritance law, but prioritizing using Islamic inheritance law first. And in the distribution system uses what is already listed in the Qur'an and al-Hadith. In practice, if there is a family member who has not agreed on the distribution, then it is shared evenly or by family agreement. the conclusion is that the distribution system of inheritance is in accordance with Islamic law, because there is no quarrel between heirs. in practice, there are still a few that use customary law or are equally between men and women.Keywords: Inequality, Inheritance, Islamic LawProvisions for the distribution of inheritance for people left by the testator have been outlined in the Qur'an and the Hadith of the Prophet in detail and clearly. The verses of the Qur'an and the Hadith of the Prophet directly regulate inheritance and without ignoring someone at all. From the background of the research above, the researcher formulated the problem, namely regarding the view of Islamic law on the distribution of inheritance systems in Muslim families and the practice of inheritance among Muslim families. The method of study in this paper uses qualitative methods. Data collection procedure is done using the observation method, interview method, and documentation methods. In this study shows that the view of Islamic law on the distribution system of inheritance in Muslim families still more or less using customary inheritance law, but prioritizing using Islamic inheritance law first. And in the distribution system uses what is already listed in the Qur'an and al-Hadith. In practice, if there is a family member who has not agreed on the distribution, then it is shared evenly or by family agreement. the conclusion is that the distribution system of inheritance is in accordance with Islamic law, because there is no quarrel between heirs. in practice, there are still a few that use customary law or are equally between men and women. Keywords: Inequality, Inheritance, Islamic La

TRADISI BAYAR ADAT PISUKE TERHADAP PERNIKKAHAN SUKUK SASAK DALAM PERSPEKTIF ANTROPOLOGI HUKUM DAN HUKUM ISLAM

The Sasak people have local wisdom and have their own practices in getting married. In the practice of the Sasak tribe there is a process called pisuke. Pisuke is a security deposit that must be paid by the man to the woman's family owned by the Sasak people. This study uses a qualitative approach that can be used to understand the meaning that comes from social problems. The purpose of this study is to describe the traditional pisuke payment at a Sasak marriage in Kediri Selata Village, West Lombok from the perspective of legal anthropology according to Islamic law. The traditional pisuke payment tradition is a traditional payment process before or after the marriage contract. The pisuke tradition is burdened on the men for the cost of the Thanksgiving procession after the marriage contract. The pisuke custom in terms of legal anthropology is how the local community reacts to maintain and preserve the values that exist in the Sasak community. Legal anthropology is inseparable from social values such as the traditional pisuke payment tradition in Sasak marriages. As for the tradition of paying the pisuke custom, from the point of view of Islamic law, it is called 'urf shahih or a habit that is repeated by many people and the rules are accepted by the surrounding communit

NILAI-NILAI PENDIDIKAN ISLAM DALAM BUKU PESAN ISLAM SEHARI-HARI KARYA KH. A. MUSTOFA BISRI

Investment in the values of Islamic education does not have to go through formal institutions. However, in reading books there are also many Islamic educational values that can be learned and emulated by the community. For this reason it is important for people to read books that contain motivation and messages for daily life wrapped in religious values. So that readers are able to add to faith and improve themselves to become pious humans. The author chose a book by KH. A. Mustofa Bisri as the object of research because in it there are messages of Islamic education. The results of this study, show that the values of Islamic education contained in the Everyday Islamic Message book by K.H. A. Mustofa Bisri, among others: First, the value of faith which includes faith in God, faith in the book of God, and faith in the Messenger of God. Second, the value of religious education which includes I'tikaf and Zakat. Third, the value of moral education is divided into three types, namely the morality of God which includes praying and giving thanks, the morality of oneself that has the character of shame, and the morality of others includes fairness and help

PENYELESAIAN SENGKETA HUKUM WARIS ANTARA HUKUM ADAT DAN HUKUM ISLAM DI (DESA MAUBASA TIMUR KECAMATAN NDORI KABUPATEN ENDE)

Abstract Indonesia has people of all kinds of religions, customs, and cultures, and has created a host of breakaway legal system, a system of western heirs, a system of islamic law, and a system of tribal heirs. Each of the legal systems of the heir is set in place. Because most indonesians are muslims, the system of inheritance is governed according to the islamic laws found in khi and its terms stemming from the qur 'an and the hadiths. Although the legacy of Islam is clear, its practices in society still do not socialize well. For more valid research, researchers have decoded it to an empirical type of research. Researchers picked up the research locations in the Muslim communities of maubasa east village, ndori district, ende flores, east southeast nusa. The reason for the location to be taken, first because it is here in its natural division that still applies to tribal laws. Second because of the large number of islamic societies, however, such customs are still used in inheritance division. The aim of this research is to describe the execution of the law of inheritance in the village of maubasa east, the division of inheritance according to hokum and islamic law, and the knowledge of the division of property according to customs and islamic law. To achieve that goal in the study is done with a qualitative type of repressive. Data collection procedures are conducted using observation methods of observation, interview methods of Tanya and documentative methods of records and photos. The results are (1) heir law in the village of maubasa east, The difference between the application is that a daughter has no inheritance from her parents because she has a husband and her husband is the one who has to support her family. (2) the appendage of property according to the hokum of custom and the law of Islam that a daughter of the middle child has no hold on to the hart of inheritance while the hokum of the deceased child is required by the islamic heir. Third, the child's position according to traditional law and islamic law is the same as a girl who has no part in making decisions because a woman is weak and easily exploited. Keywords:  Customary, Female, Inheritanc

TINJAUAN HUKUM ISLAM ATAS PERKAWINAN ADAT DOMPU DI DUSUN MADA OI UA KECAMATAN WOJA KABUPATEN DOMPU

Traditional marriage is a hereditary tradition that is still maintained by the community in Mada Oi U'a Hamlet, Woja District, Dompu Regency. There is a series of processes or rituals for the implementation of marriage that must be passed by someone in carrying out a marriage, starting with wearing traditional clothes equipped with a sash and a head covering or skullcap by the prospective groom. In the implementation, accompanied by Ompu Panati (traditional leaders) and village tribal heads, through several stages of custom starting with Panati (application), Wi, i nggahi (application has been received), Mbolo weki (Deliberation), Teka ra ne'e( description of donations), Map of Kapanca (sticking henna leaves), Marriage contract, Boho oi ndeu (siraman), Pamanco (reception). If you compare traditional marriage ceremonies and religious marriage ceremonies, the review of religious ceremonies is simpler. This research uses descriptive qualitative research method. This research uses descriptive qualitative research method. Data was collected by using interview and documentation techniques. The results showed that Then the researcher can conclude that the traditional marriage of Dusun Mada Oi Ua, Woja District, Dompu Regency does not conflict with Islamic values, all processes are based on Islamic law, both in terms of deliberation, mutual respect, helping each other until the event is over.Keywords: Marriage, Custom, Islamic La

TRADISI PEMINANGAN PEREMPUAN MELAMAR LAKI-LAKI PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIF (STUDI KASUS DI DESA MLINJON KECAMATAN SURUH KABUPATEN TRENGGALEK)

From a research background, researchers are formulating on how the tradition of the bride and groom had a perspective on islamic law and positive law located in the village of mlinjon district. The purpose of this study is to know and understand how the tradition of the bride and groom propose to the groom has a perspective on islamic law and a positive law review. The study included a type of qualitative work. The research method used was observation and interview methods. In the village of mlinjon district, trenggalek has a tradition of the proposals made by the female to the male. People believe that women have the right to propose first. This is Islam not forbidding early proposals, nor indonesian compilation of islamic law (KHI)

ANALISIS HUKUM ISLAM DALAM PENETAPAN AWAL TAHUN BARU HIJRIYAH DAN 1 SYAWAL (STUDI KASUS PADA KOMUNITAS ISLAM ABOGE/ALIP REBO WAGE DUSUN KRAJAN, DESA KERATON, KECAMATAN KENCONG, KABUPATEN JEMBER, JAWA TIMUR)

Aboge merujuk pada istilah tahun Jawa Islam yang tanggal 1 Muharamnya jatuh pada tahun alih, hari Rabu, dan pasaran wage dalam kalander Jawa-Islam. Banyak pendapat yang menyatakan bahwasanya akulturasi penanggalan Soko yang berakar pada ajaran Jawa-Hindu dengan penanggalan Islam Hijriyah yang dilakukan Sultan Agung Anyakrakasuma Raja Mataram Islam ke-3 menghasilkan penetapan Aboge tersebut tersebar di beberapa daerah di Jawa Tengah, Jawa Timur termasuk yang masih dipakai hingga saat ini oleh beberapa masyarakat Jawa di Dusun Krajan Desa Kraton, Kabupaten Jember. Dalam meneliti tentang penetapan hisab Aboge di Dusun Krajan, Desa Kraton, penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian ethnography, yakni penelitian yang dilakukan dengan melakukan studi terhadap budaya kelompok tertentu dalam kondisi yang alamiah melalui proses wawancara dan observasi. Penelitian ini menghasilkan poin-poin penting yang ditinjau dari Hukum Islam terhadap penetapan hisab Aboge dan juga menjelaskan metode penetapan hisab Aboge yang dipakai di Dusun Krajan, Desa Keraton, Kabupaten Jember. Pijakan utama dalam menghasilkan penelitian ini adalah sebuah kalender/almanak dalam menetapkan tahun baru Hijriyah, 1 Syawal, juga terkait petapan 1 Ramadhan, dan hari besar Islam lainnya di Dusun Krajan Kabupaten Jember. Adanya hisab Aboge ini menambah khasanah keilmuan dalam Ilmu Falak di Indonesia yang berakar dari perhitungan tahun Hindu-Jawa (Saka).    Kata kunci: aboge, hisab, almanak, ilmu falak

ZAKAT PROFESI PERSPEKTIF WAHBAH AL-ZUHAILI DAN YUSUF AL-QARDLAWI

Profession zakat has caused controversy among scholars and jurists regarding the legality of professional zakat, which can to some extent present doubts among the obligatory zakat. Therefore, several factors raise the question (1) What is meant by professional zakat? (2) How is Wahbah al-Zuhaili's analysis of the legal status of professional zakat? (3) What is Yusuf al-Qardlawi's analysis of the legal status of zakat profession ? The research method used is library research (literature review) As a result of the first research, professional zakat is zakat that is issued from wages. Profession zakat is also referred to as zakat zakat on employee salaries. Secondly, Yusuf al-Qardlawi allows professional zakat based on surat al-Dzariyat verse 19. Wahbah al-Zuhaili said that the legal status of professional zakat still needs qath'i arguments, so he cannot compose himself for the jurisprudence of zakat of this profession. Profession zakat is zakat issued from wages. Yusuf al-Qardlawi allows professional zakat based on surat al-Dzariyat verse 19. Wahbah al-Zuhaili said that the legal status of professional zakat still needs qath’i arguments, so he cannot compose himself for the jurisprudence of zakat of this professio