Ijtimā'iyya: Journal of Muslim Society Research http://ejournal.iainpurwokerto.ac.id/index.php/ijtimaiyya <div style="text-align: justify;"><a href="http://u.lipi.go.id/1470025610" target="_blank" rel="noopener">e-ISSN 2541-0040</a> <a href="http://u.lipi.go.id/1476438012" target="_blank" rel="noopener">p-ISSN 2541-2736</a> is published by Postgraduate Program of State Institute on Islamic Studies, Purwokerto, Central Java, Indonesia. This Journal is focused on the studies and results of researchers on Muslim societies. The life of Muslim societies can be studied through various disciplines, such as economics, law, communication, education, application of technology, etc. The scope of the studies is not merely on Muslim societies in one single country, but it can be in various areas or countries in the world. This is intended to accommodate various researchers in different postgraduate programs.</div> Postgraduate Program, State Institute on Islamic Studies Purwokerto en-US Ijtimā'iyya: Journal of Muslim Society Research 2541-2736 <p>Authors who publish with this journal agree to the following terms:</p> <ol type="a"> <li class="show">Authors retain copyright and grant the journal right of first publication with the work simultaneously licensed under a&nbsp;<a href="http://creativecommons.org/licenses/by-sa/4.0/">Creative Commons Attribution License</a>&nbsp;that allows others to share the work with an acknowledgement of the work's authorship and initial publication in this journal.</li> <li class="show">Authors are able to enter into separate, additional contractual arrangements for the non-exclusive distribution of the journal's published version of the work (e.g., post it to an institutional repository or publish it in a book), with an acknowledgement of its initial publication in this journal.</li> <li class="show">Authors are permitted and encouraged to post their work online (e.g., in institutional repositories or on their website) prior to and during the submission process, as it can lead to productive exchanges, as well as earlier and greater citation of published work (See&nbsp;<a href="http://opcit.eprints.org/oacitation-biblio.html" target="_new">The Effect of Open Access</a>).</li> </ol> IFSB Role in Preventing Financial Crises and Islamic Ethics Perspective http://ejournal.iainpurwokerto.ac.id/index.php/ijtimaiyya/article/view/1917 <p>&nbsp;Islamic Financial Services Board (IFSB) acts as the international regulatory and supervision framework for Islamic financial services institution. Though Islamic financial industries keep growing in promising pace, they still experience some criticisms; one of them is an underestimate claim regarding Islamic finance soundness and safety which notoriously promoted to be better than the non-Islamic is lack of evidence. This claim, however, serves as the early warning to the trajectory of Islamic finance development and global vision which seems to employ. Thus, this study addresses this challenge by analyzing IFSB’s published frameworks based on the Islamic ethics. This is a descriptive inquiry which employed library-study approach. The result of this study suggests that IFSB should be more focus on human adversaries since moral hazard, either done collectively or individually, plays determining role in some systemic financial crises in the last two decades. The suggested action plan is discussed in the conclusion section.</p> Adi Rahmannur Ibnu ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2018-09-28 2018-09-28 3 2 150 166 10.24090/ijtimaiyya.v3i2.1917 Transformation and Implementation of Sharia Principles In Management of Rural Agribusiness Business Development Programs http://ejournal.iainpurwokerto.ac.id/index.php/ijtimaiyya/article/view/1944 <p>One of the interesting things in the implementation of the Rural Agribusiness Development Program (PUAP) in Lemberang Village is the institutional transformation of the Agribusiness Microfinance Institution (LKMA) of the Ngudi Raharjo Farmer Group (Gapoktan) to become sharia-based. In connection with this, it is interesting to study: What is the transformation process of LKMA Desa Lemberang to become a sharia-based institution? How is the implementation of sharia principles in the management of the PUAP and LKMA Syariah program in Lemberang Village?; In accordance with the formulation of the problem, the purpose of this study is to describe the two research questions. This study uses qualitative research methods, with embedded case studies or embedded case studies. The results showed that the transformation process of LKMA Desa Lemberang became a sharia-based institution with the character background of the religious Lemberang Village community, as well as the practice of agricultural activities which essentially applied sharia values, namely the maro, mertelu, and mrapat principles. The relatively loose provision of PUAP financial management allows LKMA Desa Lemberang to change its financial management system from a conventional system to a sharia system. The implementation of sharia principles in the management of the PUAP and LKMA Syariah programs in Lemberang Village uses: (1) mudharabah contract, (2) musyarokah contract, (3) murobahah contract, and (4) Ba'il Istamal Ajil contract.</p> Rahmini Hadi ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2018-09-28 2018-09-28 3 2 167 179 10.24090/ijtimaiyya.v3i2.1944 Diversion and Restorative Justice in the Criminal Justice System of Children in Indonesia http://ejournal.iainpurwokerto.ac.id/index.php/ijtimaiyya/article/view/1921 <p><span style="font-weight: 400;">Diversity and Justice Justice is the norm in the Criminal Justice System in Indonesia, as regulated in Law Number 2012 on the System Juvenile Justice. The latest Law Number 11 Year 2012 was not available to be separated by UN Resolution Number 44.25 about Convention of the Rights which was ratified by the Indonesian Government dated January 26, January 1990 in the Presidential Decree No. 36 Year 1990. Convention on the Rights of the Children of the Republic of Indonesia was the basis of the consideration of the establishment of Law Number 11 of 2012 about Juvenile Criminal Justice System which replaced Law Number 3 1997 concerning Juvenile Court. </span><span style="font-weight: 400;">At this time, there are a number of developed countries that have implemented diversion, among others is Australia. Australia has Act on Juvenile Crimes (The Young Offenders Act 1977).In which the Law gives the authority of lawyers (police)to do diversion child offender. This thing can be known from the purpose of the Juvenile Criminal Act Law. In Australia, the policymaking has the authority to do diversion in handling crime done by child. Authority is done with consideration: a) avoiding labeling or stigma which was caused by the effects of the system judicial justice. b) There are doubts about whether to progress from treatment to children. In Indonesia, regulated in Law Number 11 of 2012 about the Juvenile Criminal Justice System, which began after 2 years promulgated on July 30, 2012. In Law Number 11 of 2012, diversion was regulated in Article 17, Article 6 / Article 15. </span><span style="font-weight: 400;">Regarding the restorative justice in developed countries, restorative justice not only in academic fields and practical practice and criminology North America, Australia, and some Europeans, restorative justice has been applied to all know the conventional criminal justice process, namely the investigation, prosecution, stage adjudication, and the stages of the trial. The justice-restructuring process looks for a facility dialogue between various parties affected by crime, including victims, perpetrators supporters and community are all over. Death involves the process that all parties who acted in crime were at the same time together to try to complete the scrutiny of how the negotiation after the crime has taken place Indonesia trial justice regulated in Article 1 Article 6, Article 5 (1) and Article 8 Section (1)Law Number 11 Year 2012.</span></p> Ika Darmika ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2018-09-28 2018-09-28 3 2 180 211 10.24090/ijtimaiyya.v3i2.1921 Marriage Certificate and Protection of Children’s Rights Due to the Unregistered Marriage in the Cianjur District in the Post Regional Regulation Number 10 in 2010 http://ejournal.iainpurwokerto.ac.id/index.php/ijtimaiyya/article/view/1920 <p><span style="font-weight: 400;">The regional regulation number 10 in 2010 talks about the implementation of an integrated population administration. This instruction is a type of a Cianjur District government’s legal breakthrough in terms of the manifestation of an access into justice by marriage certificate (</span><em><span style="font-weight: 400;">isbat nikah</span></em><span style="font-weight: 400;">). This rule is due to the phenomenon of unregistered marriage certificate (</span><em><span style="font-weight: 400;">nikah siri</span></em><span style="font-weight: 400;">) caused by diverse factors. Here, three organizations collaborate in establishing this marriage certificate. They are Religious Courts, Ministry of Religious Affairs, and Department of Population and Civil Registration. This certificate marriage helps fulfil the basic rights of children and those of family of unregistered-marriage-certificate couples. For example, they have some important documents, such as marriage book, family card, birth certificate, and children’s identity card.</span></p> Kamarusdiana Kamarusdiana Triana Aprianita ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2018-09-28 2018-09-28 3 2 212 233 10.24090/ijtimaiyya.v3i2.1920 Remembering the Seven-Word of The Jakarta Charter: The Challenging Risk of Indonesian Today http://ejournal.iainpurwokerto.ac.id/index.php/ijtimaiyya/article/view/1922 <p>This article aims to discuss the remembering phenomenon of the seven words of the Jakarta Charter. Even though it happened in early Indonesia independent era, the rejection of deleting the seven words of Jakarta Charter still exists until now. The seven words abolition of the Jakarta Charter became myths and rites that used by Islamic fundamentalist groups to bring back past memories in Indonesia today. In the process, it became a collective or social memory among Muslim Fundamentalist group, and it gives great energy, and also dreaming, to the fundamentalist Islamic groups to struggle to remake Indonesia as Islamic State. In Indonesian history, it is a big problem because of two reasons. Indonesia is not Islamic state. Beside that this group also is not only using constitutional ways, but also unconstitutional ways, such rebellion, religious terror, and hijacking. Therefore we need to reshape and reconfigure the memory of deleting the seven words of the Jakarta Charter.</p> Ahmad Salehudin ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2018-09-28 2018-09-28 3 2 234 248 10.24090/ijtimaiyya.v3i2.1922 The Stylistics of Al-qu’ran: The Symbolic Meaning and Function of the Art of Reading Al-qur’an on the Context of Communication http://ejournal.iainpurwokerto.ac.id/index.php/ijtimaiyya/article/view/1923 <p><span style="font-weight: 400;">The study the stylistics of the Qur'an cannot be separated from the concept of </span><em><span style="font-weight: 400;">i'jaz al-Quran</span></em><span style="font-weight: 400;"> as a form of uniqueness and privilege of the language of Qur'an. When Qur'an was delivered to the Arab society, they had used high language and literature. By the emergence of the art of reading the Quran (</span><em><span style="font-weight: 400;">nagham al-Quran</span></em><span style="font-weight: 400;">) around the world, and it is believed as one of the forms of appreciation of the Qoran, Muslims in Indonesia receive and appreciate it with pleasure. The Musabaqoh Tilawatil Quran (MTQ), whish is held by the governments and non-governmental institutions of all levels, has been carried out on a regular and continuous basis. As a religious text, the Qur'an has a very high literary dimension. The Quran also has some aesthetic and musical-messaging dimensions. This paper attempts to discuss the stylistic styles of language in the aspects of the art of reading the Qoran with a single voice, without the accompaniment of musical instruments, and unrelated to musical tone. This is specifically used for tazyin al-Saut bi tilawah al-Quran. The approach used in this study is </span><em><span style="font-weight: 400;">Al-Uslub al-Adabi</span></em><span style="font-weight: 400;"> or Literary Stilistica, which focuses on the level of persistence or phonology, which includes phonetics and phonemics. Phonetics is divided into three parts, namely; articulatory phonetic, acoustic phonetics, and auditory phonetics. The discussion on literary stylistics is cannot be separated from emotional aspects, not logical aspects. The analysis of literary stylistics in the art of reading al-Quran (</span><em><span style="font-weight: 400;">nagham al-Quran</span></em><span style="font-weight: 400;">) produces the effect of the reader's feelings, sensational feelings and spiritual feeling. Spiritual feeling is divided into religious, ethical, aesthetic, intellectual, social, and personal feeling. Meanwhile, in the aspects of communication generate understanding and scientific knowledge about the principles of transcendent communication, the principle of spiritual communication, the principle of human communication, and finally lead to the Principle of Quranic Communication.</span></p> Musta'in Musta'in ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2018-09-28 2018-09-28 3 2 249 261 10.24090/ijtimaiyya.v3i2.1923 The Principal of Risk and Profit Sharing in Islamic Banking http://ejournal.iainpurwokerto.ac.id/index.php/ijtimaiyya/article/view/1850 <p>The role of banking that is very strategic in achieving Indonesia's economic development goals recently, requires a careful study of banking concepts that have been operationalized, both conceptually and their applications, so as to create a strong banking system in the era of globalization in the future. The existence of Islamic banks in Indonesia has not been fully accepted, there are still some people who equate with conventional banks. Based on the background of the problem above, which is the identification of the problem in this paper, namely: 1) What is the application of the principle of sharing the results and risks in fundraising activities in Islamic banking? 2) What are the operational constraints faced in implementing profit sharing and risk principles in Islamic Banking?. Based on the discussion above, conclusions can be drawn, as follows: 1) The implementation of fundraising using the profit sharing principle in Islamic Banking is carried out using the principles of Wadiah and Mudharabah. The Wadiah principle uses the Wadiah Current Account using products such as: Singapore BSM Dollar Current Account, BSM Current Account, BSM Currency Current Account, BSM Ouro Current Account, Bank Muamalat Wadiah Deposit Account in Rupiah and Foreign Currency, personal and corporate, and Wadiah Savings Account using products like: Junior Community Savings which is a special savings for students, Simpatik Savings, BSM Dollar Savings. While the mudharabah principle uses the Tabungan Mudharabah contract using products such as: Mudharabah Savings Accounts are Hajj Savings, Investa Scholar Savings, Qurban Savings and Savings Cards and time deposits for mudharabah use products such as: Bank Syariah Mandiri Savings, BSM Foreign Currency Deposits and Mudharabah deposits. In calculating profit sharing only in Mudharabah principles, the wadiah principle is only a bonus given to the bank's willingness. The pattern of calculation for results is to use the principle of profit sharing, which means that the results are calculated from the total income of the fund management and the amount of profit sharing depends on the initial agreement, 2) There are a number of operational constraints faced by Sharia Banking in financing Financing Results such as limited human resources, Islamic Banking management, limited Office Networks, and still weak government regulations on Islamic Banking.</p> Eka Supriatiningsih ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2018-09-28 2018-09-28 3 2 262 280 10.24090/ijtimaiyya.v3i2.1850 Empowerment of “Prospering Mosque” with Islamic Activity to Increase Psychological Awareness in The Practice of Religious Tolerance http://ejournal.iainpurwokerto.ac.id/index.php/ijtimaiyya/article/view/1663 <p>This study aims to empower the mosque with Islamic activities in order to increase psychological awareness in the practice of religious tolerance. The method used in this research using Participatory Action Research (PAR) method. The Participatory Action Research (PAR) study was used to demonstrate a community with a dialogue approach and active involvement of researchers in order to increase psychological awareness and public confidence in the act. The steps taken by researchers in conducting research methods Participatory Action Research (PAR) researchers do learning in action, exploration problems, know the actors who work in the field, and understand the system. The results of the Participatory Action Research (PAR) study with the residents in order to prosper the mosque embody the practice of religious tolerance with Islamic activities in the form of performing id - al-Adha prayers and sacrificing qurban, reading shalawat berzanji, Islamic studies on Sunday morning, orphans' donations, and prayer at the mosque. These activities are arranged in order to increase psychological awareness by transforming awareness of tolerance between and interreligious.</p> Saliyo Saliyo ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2018-03-30 2018-03-30 3 2 1 20 10.24090/ijtimaiyya.v3i1.1663 Implementation of Financing Compass for Welfare Partner Operational System Grameen Bank in Banyumas Regency http://ejournal.iainpurwokerto.ac.id/index.php/ijtimaiyya/article/view/1674 <p>Indonesia has a variety of microfinance service providers such as Commercial Banks, Rural Banks, Non-Bank Financial Institutions (LKBB), Micro Finance Institutions (MFIs), Savings and Loans Cooperatives (KSP) and other semiformal and informal institutions operating at the local community level. One Non-Bank Financial Institution operating in Indonesia is an institution with a group finance system - commonly referred to as Grameen bank. Its business objectives are to tackle poverty or other problems such as education, health, access to technology, and environmental issues that may threaten people and society. The research method used is field research with a sociological juridical approach. With the establishment of a poverty alleviation program involving many women, Grameen banks became one of the integrated institutions in public health programs by establishing sanitation and water programs as a health support product of its partners. This product is called KOMPAK and aims to develop financing products for the development of water quality and sanitation improvement among low-income people. Women Grameen bank actors are not only a target in the development of the business world, they also provide education on improving the quality of life and raise awareness of the importance of water hygiene and sanitation health. The company offers loans to economically active but low-income women especially those living in urban and rural areas.</p> Apik Anitasari Intan Saputri ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2018-03-30 2018-03-30 3 2 21 36 10.24090/ijtimaiyya.v3i1.1674 Entrepreneurship Integration in The Islamic Higher Education Curriculum and Its Benefits for Muslim Communities http://ejournal.iainpurwokerto.ac.id/index.php/ijtimaiyya/article/view/1726 <p>Entrepreneurship integration in the Islamic higher education curriculum is a concept of curriculum development that is designed in harmony with the aspirations and needs that arise in society. Thus, the conceptual reference to curriculum development is expected to produce graduates who have competencies in the academic and entrepreneurial fields, have an entrepreneurial spirit by implementing entrepreneurial values and giving hope for alternative jobs outside their academic path. So that Islamic higher education graduates can compete in the job market, have quality and expertise, work ethics, creative and innovative ideas in their lives. This study used a qualitative research with a primary focus on curriculum studies in Islamic Higher Education through the identification of problems and needs based curriculum development of entrepreneurship. The final result of this research is the design of entrepreneurship integration in the Islamic Higher Education curriculum. The benefits of entrepreneurship education in the development of Muslim communities can be a spirit of expanding employment, encouraging economic power, the emergence of Muslim entrepreneurs and fostering a work ethic for Muslim communities.</p> Inayatul Ulya ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2018-03-30 2018-03-30 3 2 37 54 10.24090/ijtimaiyya.v3i1.1726