HUMANISTIKA : Jurnal Keislaman https://ejournal.unzah.ac.id/index.php/humanistika <p style="text-align: justify;">Humanistika is an Islamic journal belonging to the Zainul Hasan Islamic University Genggong, Probolinggo. Humanistika is a journal that contains scientific works related to thoughts or research in the Islamic field. The existence of the journal Humanistika is certainly very important in exploring, enriching, and developing thoughts and theories and research on Islam. Thus, Humanistika journal will make a positive contribution in enriching the treasures of thought in the Islamic field. Editor's Address: Jl. PB. Sudirman No. 360 Kraksaan Probolinggo East Java 67282 Tel. (0335) 842178/085288002921 email: genggonginzah@gmail.co.id. <strong>pISSN: <a href="https://portal.issn.org/resource/ISSN/2460-5417" target="_blank" rel="noopener">2460-5417</a> | eISSN : <a href="https://portal.issn.org/resource/ISSN/2548-4400">2548-4400</a></strong></p> en-US hifdilmuhammad@gmail.com (Muhammad Hifdil Islam) mochyunus7071@gmail.com (Moch. Yunus) Fri, 31 Jan 2025 00:00:00 +0700 OJS 3.1.2.1 http://blogs.law.harvard.edu/tech/rss 60 Building bridges, diverging future: The role of empathy training management in preventing bullying in Islamic boarding schools https://ejournal.unzah.ac.id/index.php/humanistika/article/view/1960 <p>One of the most significant issue in today’s education is bullying, but many studies focused only on the escalation of this problem in public schools or workplaces. A little attention is given to the recent situation of bullying in Islamic boardingschools and the possible program to deal with it. This study aims to analyze the effectiveness of Empathy Training Management (ETM) programs in reducing bullying incidents within such environments. Employing a qualitative approach, this study utilized purposive sampling to gather data from 64 participants, including students and teachers across two Islamic Boardingschool in East Java, through observations, in-depth interviews, and document analysis. Preliminary findings indicate that empathy training, encompassing role-playing, guided discussions, and reflective exercises, notably improves interpersonal relations and reduces bullying. Participants reported increased awareness of the emotional impacts of bullying and improved conflict resolution skills. Teachers observed a marked decrease in bullying incidents and enhanced communication among students. This study also underscores the importance of empathy in educational settings and supports the integration of structured empathy training into school curricula to foster a supportive and understanding community.</p> Achmad Fawaid, Rodiatul Hikmah, Miftahul Huda Copyright (c) 2025 Achmad Fawaid, Rodiatul Hikmah, Miftahul Huda https://creativecommons.org/licenses/by/4.0 https://ejournal.unzah.ac.id/index.php/humanistika/article/view/1960 Fri, 31 Jan 2025 00:00:00 +0700 Impact of tablighi, community development and cultural da’wah muhammadiyah Yogyakarta towards Publicity https://ejournal.unzah.ac.id/index.php/humanistika/article/view/1939 <p class="Abstrak"><a name="_Hlk188557990"></a><span style="font-family: 'Times New Roman',serif;">Digital transformation has changed how dawah communicated. Da'wah planning in the digital era will becomes strategic as recipe of Da'wah Formula when it possessed through cadres. As largest Islamic organization in Yogyakarta, Muhammadiyah (PDM) run some kinds paradigm of da’wah; Tablighi da'wah, Community Development, and Cultural Paradigm Da'wah. This study used survey method quantitatively by measuring the effect of those da’wah to increase publicity. The research resulted tablighi da’wah didn’t affect directly or indirectly through clips app with significance value up to 0,05, either community development and cultural da’wah impact significantly towards publicity directly with significance value less than 0,05. It is accordance to vison of amma ma’ruf nahi munkar, whether resilience of organization along this time as the center of education, health and religion be done to develop civilization and give contribution to public. Due to tablighi da’wah, perception of dogmatic that learning Tauhid and worship as exclusively pure as moslem, not for publicity. Meanwhile, Yogyakarta known as heritage city and Muhammadiyah first founded by Ki Hajar Dewantara and provided facilitation through humanity concepts as Islamic da’wah in Yogyakarta.</span></p> Farah Diba Copyright (c) 2025 Farah Diba https://creativecommons.org/licenses/by/4.0 https://ejournal.unzah.ac.id/index.php/humanistika/article/view/1939 Fri, 31 Jan 2025 00:00:00 +0700 Philosophical study on the roles of educators and learners from an Islamic perspective https://ejournal.unzah.ac.id/index.php/humanistika/article/view/1989 <p class="Abstrak"><span style="font-family: 'Times New Roman',serif;">Islamic education in the modern era faces significant challenges due to technological advancements, globalization, and rapid social changes. Secularization and freedom of information demand that the Islamic education system adapt without losing its fundamental values. This research aims to examine the strategic roles of educators and students in preserving and developing Islamic education through a philosophical approach. This research uses the library research method with descriptive-critical analysis of relevant literature, including primary sources such as the Qur'an, Hadith, as well as the thoughts of Muslim scholars and philosophers. The research findings indicate that Islamic education must integrate philosophical concepts with an adaptive approach to address contemporary challenges. Educators play a central role as moral and spiritual guides, while students need to be equipped with critical thinking skills based on Islamic values. Moreover, the synergy between family, school, and community becomes a key factor in shaping the character of students to remain steadfast in Islamic principles. This study offers a new perspective in understanding the essence of Islamic education, emphasizing the importance of balancing freedom of thought and adherence to religious teachings. The implications of this research can serve as a reference for policymakers in Islamic education in designing a curriculum that is more relevant to contemporary challenges without losing its spiritual essence.</span></p> Eni latifah, Hasna Nurul Azizah, Imtiyaz Karegar, Ismi Lina Cahyaningsih, Imam Syahrial Firdaus, Dinarakauni Dinarakauni, Muhammad Najib Mustafa Copyright (c) 2025 Eni latifah, Hasna Nurul Azizah, Imtiyaz Karegar, Ismi Lina Cahyaningsih, Imam Syahrial Firdaus, Dinarakauni Dinarakauni, Muhammad Najib Mustafa https://creativecommons.org/licenses/by/4.0 https://ejournal.unzah.ac.id/index.php/humanistika/article/view/1989 Fri, 31 Jan 2025 00:00:00 +0700 Revealing the philosophical meaning of ben-giben bejik-tettel in the marriage tradition of madurese society https://ejournal.unzah.ac.id/index.php/humanistika/article/view/1941 <p>Madurese society has a myriad of unique traditions that are not only read in the local scope but have been famous at the national and even international levels. Judging from the marriage momentum, there is one tradition that is considered to have its uniqueness, namely <em>Ben-Giben Bejik-Tettel</em>. This tradition is considered a necessity by most Madurese societies as a symbol of the only tradition that other traditions cannot replace. <em>Bejik-Tettel</em> is a kind of traditional cake that, in the community’s opinion, must be included in carrying out a marriage as part of <em>Ben-Giben</em> or a gift brought by the groom’s family to the bride’s family. The cake is a symbol of the closeness of the two brides and grooms who are getting married and also a sign of the unity of two large families. Therefore, it is very urgent to uncover the secret behind this tradition by examining it from a philosophical perspective. The researchers chose a qualitative approach that aimed to reveal a symptom that occurred in the field and was contextual in seeking and understanding the traditions of the Madurese society related to the philosophical meaning of the <em>Ben-Giben Bejik-Tettel</em> tradition in Madurese marriage. The research results obtained first, <em>bejik-tettel</em> had a long-term meaning for the sustainability of household life between husband and wife to create a <em>sakinah, mawaddah,</em> and <em>warahmah</em> family. Second, in the review of Islamic law, the tradition of <em>ben-giben bejik tettel</em> had a positive value.</p> Suhaimi Suhaimi, Achmad Rifai , Firman Sjah, Sapto Wahyono, Izet Alfian Fatahillah, Rofi Wahyuni Copyright (c) 2025 Suhaimi Suhaimi, Achmad Rifai , Firman Sjah, Sapto Wahyono, Izet Alfian Fatahillah, Rofi Wahyuni https://creativecommons.org/licenses/by/4.0 https://ejournal.unzah.ac.id/index.php/humanistika/article/view/1941 Fri, 31 Jan 2025 00:00:00 +0700 The assumption of toxic parenting in the hadith about the command to strike a child https://ejournal.unzah.ac.id/index.php/humanistika/article/view/1929 <p>The extremist textualist group understands the hadith of the command to hit a ten year old child in order to perform prayers textually. Understand it as the final sharia. The terminology of dharaba is understood in its essentials, the minimum being a physical blow that does not leave a mark <em>(dharban ghairu mubarrih),</em> and the maximum being a <em>ta'zir</em> punishment which has a deterrent effect. Even for those who are over ten years old but still refuse to pray, punishment is added beyond just a beating, and there are those who think the death penalty if they continue to resist. This research uses a descriptive analysis method, by presenting data from literature reviews, books, journals, articles related to the issue of toxic parenting and the hadith on the command to hit children, then conclusions are drawn. The results of this research provide a comprehensive contextual analysis and conclude four things; 1). This hadith is related to a very important Islamic principle, namely the obligation to pray, so the Prophet gave a firm solution in straightforward language. 2). This hadith is an integrative unit with the Prophet's family education pattern which prioritized rewards before punishment. The Prophet never hit his children and grandchildren. 3). The Prophet educated the family with gentleness and affection, carrying and kissing his grandchildren. Very contradictory to the jahiliyah culture which hates girls and buries them alive. 4). The term dharaba means essence or majazi, some understand it as a metaphorical language style which means firmness and discipline in teaching prayer, and some understand it as a physical blow that does not hurt.</p> Luqman Abdul Jalal Copyright (c) 2025 Luqman Abdul Jalal https://creativecommons.org/licenses/by/4.0 https://ejournal.unzah.ac.id/index.php/humanistika/article/view/1929 Tue, 21 Jan 2025 14:43:36 +0700