Dakwah Pemberdayaan Berwawasan Lingkungan Untuk Daerah Konflik Di Pinggiran Hutan Baluran Banyuputih Situbondo

Abstract

Access to social justice to obtain their rights for the outskirts of the forest in Baluran Situbondo is something difficult. One of them, because of years of conflict. The source of conflict in forest management occurs because of differences between the community and Baluran National Park. These differences, for example due to different perceptions, different knowledge, different values, different interests, and differences in recognition of ownership rights. One offer is the concept of collaborative management, a form of management that accommodates some of the interests of all stakeholders fairly and considers the value of each stakeholder as an equal entity in accordance with the applicable values ​​in order to achieve common goals. The focus of this research is empowering da'wah; namely the propaganda of advocacy, the preaching of economic empowerment, and the propagation of the religious field with environmental insight. Method: using a participatory rural appraisal (PRA) research approach. Results: First, the field of advocacy propaganda; which aims to make the public regain the power of management system, the power of ownership, and the power of unity system that is lost. Second, the mission of economic empowerment is environmentally sound; this program is to improve community welfare and increase community participation in the maintenance of the surrounding environment. Third, the religious field that aims to provide an understanding of environmental fiqh so that the community has a concern about the surrounding environment

Social Wellbeing and Collective Happiness (Study of "Sedekah Selamatan Sîr" on Career Development)

“…Third, almasy'amah or ash-syimal; the left is the group whose lives dissipate, arrogantly forget God, and continually commit great sins. This group will go to hell [21], [24], [25].…”

Psycho-Sufistic Counseling to Develop Students’ Sociocultural Literacy

“…For example, Prophet Ibrahim gave a response to the Prophet Yusuf who told his dream; "O my son, do not tell your dreams to your brothers, (if Yusuf tells his dream as a consequence) then they make treason (to destroy) you" (Surah Yusuf: 5). Likewise, in the verse of Luqman's communication to his son (Surah Lukman: 13,18,19) and Prophet Nuh to his son (Surah Hud 42-23).…”

“…Religion provides explanations and shows the value of unexplained phenomena. Religion and behavior cannot be separated [4], [13][14][15] Second, health is a harmonization of the elements of the body, soul, and mind. According to Corey, effective counseling involves elements of body, mind, and spirit.…”

“…This study focuses on to the design of the Qur'anbased counseling related to the portrait of Psycho-sufistic personality and its implementation with the family systems therapy approach. In the context of family systems therapy, in the Qur'an there are ten types of communication participants, including first, communication between Prophet Ibrahim and his son (Surah Al-Baqarah [2]: 132), second, communication between the Prophet Ya'qub with his children (Surah Al-Baqarah [2]: 132-133), third, communication between Noah and his son (Surah Hud [11]: [42][43], fourth, communication between Luqman al-Hakim and his son (Surah Luqman [31]: [13][14][15][16][17][18][19], fifth, communication between the Prophet Shu'aib and his son Surah Al-Qasas [28]: [26][27], sixth, communication between the Prophet Ya'qub and his son namely Prophet Yusuf (Surah Yusuf [12]: 4-5 and 99-100), seventh, communication between the Prophet Ya'qub with his children or brothers of the Prophet Yusuf (Surah Yusuf [12]: 11-14, 17-18, 63-67, 81-87 and 93-98), eighth, communication between Prophet Ibrahim and his father (Surah Al-An'am [6]: 74 and Surah Maryam [19]: [42][43][44][45][46][47], ninth, communication between Prophet Ibrahim and his son or Prophet Ismail (Surah As-Saffat [37]: 102), and tenth, communication between the mother of the Prophet Musa (Yukatab) with his child (Surah Al-Qasas [28]: 11). The ten family communication models can be used as a reference and inspiration for Muslim counselors in counseling practices with a family systems therapy approach.…”

Konseling Sufistik-Narrative Therapy Melalui Literasi Karya K.H.R. As’ad Syamsul Arifin Untuk Mengurangi Social Phobia dalam Moderasi Dakwah Santri

“…Beberapa teknik tersebut, selaras dengan beberapa penelitian dalam studi sosilogi dan psikologi. Dalam kajian sosiologi, perubahan sosial akan berhasil dengan baik apabila terdapat partisipasi masyarakat dan mempertimbangkan konteks sosialnya (S. Arifin, Zaini, dkk., 2021;S. Arifin & Zaini, 2019;Sablonnière, 2017;Zaini & Arifin, 2016, 2018.…”