Communication Pattern of Wilayatul Hisbah , Lhokseumawe City in Implementing Amar Makruf Nahi

Communication is the process of delivering messages by someone to other people to tell, change attitudes, opinions or behavior either directly orally or indirectly through the media. In this communication requires a reciprocal relationship between the delivery of messages and recipients namely communicators and communicants. The purpose of Islamic communication is to give good news with the shadow of the multiplication of fahala and the recompense of heaven, giving news of fear of the threat of doom, and the reward of hell. And invite the people to understand and forbid from evil deeds, and remind those who are negligent, and teach and guide those who are ignorant. The type of research contained in this dissertation is qualitative. Qualitative research is a study that aims to understand the phenomena or social realities that arise in society which are subject to holistic research, and by describing in the form of words and languages in a special context that is natural by utilizing various natural methods. The approach that the researchers used in this study was case studies. In this study, researchers explored the patterns of communication carried out by members and institutions of the Wilayatul Hisbah in implementing amar ma'ruf nahi munkar in Lhokseumawe City.

The purpose of Islamic communication is to give good news with the shadow of the multiplication of fahala and the recompense of heaven, giving news of fear of the threat of doom, and the reward of hell. And invite the people to understand and forbid from evil deeds, and remind those who are negligent, and teach and guide those who are ignorant.
According to the Social Sciences view the term Change and development that develops in the West is very closely related to Amar Ma'ruf nahi Munkar in the concept of Islam. 1 In this concept the Islamic community has a moral responsibility towards other Muslims to make improvements, change (change) the pattern of one's life in a better direction and prevent acts that deviate from Islamic values, and call for faith in Allah. Islam also emphasizes on Muslims and Muslim women to create healthy communities that are free from corruption and despicable acts and to always behave well and avoid tyranny. This mandate is the principles of amar ma'ruf nahi munkar. This is the basis for the purpose of Islamic communication to give good news with the shadow of multiple rewards and recompense of heaven, giving news of fear of the threat of punishment, and reprisal of hell. Also invites the people to the formal juridical and prohibits

III. Research Methodology
To obtain answers to the questions raised in the formulation of the problem, an appropriate research methodology is needed, so that the research data needed can be obtained and the accuracy can be accounted for. For this reason, the type of research contained in this dissertation is qualitative. Qualitative research is a study that aims to understand the phenomena or social realities that arise in society which are subject to holistic research, and by describing in the form of words and languages in a special context that is natural by utilizing various natural methods.
The approach that the researchers used in this study was case studies. According to John W. Creswell, case studies are investigative strategies, where the researcher explores in depth about part or all of the activity, as well as the process of the phenomenon being examined. The researcher collects information in detail using various processes for collecting data over a continuous period of time. In this study, researchers explored the patterns of communication carried out by members and institutions of the Wilayatul Hisbah in implementing amar ma'ruf nahi munkar in Lhokseumawe City.

IV. Discussion
Along with the development of the situation of the government system in Indonesia after the reformation in 1998, various government affairs were previously regulated by the central government, then after reform there were several functions in the regions returned by the center to be regulated by the regions.
In this case the central government provides the broadest possible authority to the government and the local / local community to be held to increase the welfare of the community. Furthermore Syaukani, HR et al. Expressing, There are quite a number of reasons why this should be chosen as one of the patterns of relations between the Central Government and the local Government. Governmental and Political circles in general have identified a number of reasons why desantralization needs to be implemented in a country, namely as follows: 7 1. In order to increase the efficiency and effectiveness of governance 2. As a vehicle for community political education in the region 3. In order to maintain the integrity of the unitary State or the integration of the Center. 4. To declare democracy in the administration of Government starting from the region 5. To provide opportunities for the community to shape careers in the fields of Politics and Government, 6. As a vehicle needed to provide opportunities for the community in the process of planning and implementing Government. 7. As a means needed to accelerate development in the Region, and; 8. To create a clean and authoritative Government.
This has led to the birth of the Law on Aceh Government with the broadest principle of autonomy in the political sphere to the people of Aceh and managing regional government in accordance with the principle of good governance, namely transparent, accountable, professional, effective and intended to maximize the prosperity of the people in Aceh. in the implementation of the widest possible autonomy, the Acehnese have a role, both in formulating, stipulating, implementing and evaluating regional government policies. 8 Van Der Pot in Koesoemahadmadja said that the concept of autonomy is eigen huishounding (running one's own household). Autonomy is the granting of rights to the region to regulate its own territory and the region has the freedom of initiative in the administration of governmental households in the region. 9 The Central Government with the DPR has the duty to regulate the implementation of Regional Government with Legislation as a mandate from the results of Amendments Budapest International Research and Critics Institute-Journal (BIRCI-Journal) Volume I, No 4, December2018, Page: 194-205 e-ISSN: 2615-3076(Online), p-ISSN: 2615-1715 www. bircu-journal.com/index.php/birci emails: birci.journal@gmail.com birci.journal.org@gmail.com Law No. 11 of 2006 concerning the Government of Aceh which was born out of the Privileges of the Aceh Province and its specificity in the fields of religion, adat, education and the role of ulama. Likewise, the Papua Province recognizes the role of the Adat Assembly and Yogyakarta in terms of the appointment of governors from the descendants of the Sultanate and the specificity of the Jakarta City Ladies. 11 The Era of Regional Autonomy, many of which were issued with Nuances of Islamic Sharia almost all Provinces in Indonesia applied, this is a right determined in the second amendment to Article 18 Paragraph (6) of the 1945 Constitution which states, Regional Governments have the right to stipulate Regional Regulations and other Regulations to implement Autonomy and co-administration tasks.
Acehnese are predominantly Muslim and are regions that have been given specificity and privileges for the Aceh Province, which is then uniformed from the Nanggroe Aceh Darussalam designation to Acehnese with Aceh Governor Regulation No. 46 of 2009 dated 7 April 2009. 12 The Aceh Government was given the authority to implement Islamic Shari'a based on article 125 of the Aceh Government Law, which states that Islamic Sharia implemented in Aceh includes Aqeedah, Syar'iyah and Akhlak. and Islamic Shari'a as meant in Paragraph (1) includes Worship, Ahwal al-Syakhshiyah (Family Law), Muamalah (Civil Law), Jinayah (criminal law), Qadha (Judicial), Tarbiyah (Education), Da'wah, Syiar, and defense of Islam. then the Regional Government with the Acehnese people should support and carry out the implementation of Islamic Shari'a, which is rightly supposed to be cultured and Islamic in various aspects of life naturally guided by the Faith and Charity which can be accounted for before humans (human) and God. 13 In its implementation, the Aceh Government has several instruments to codify the Islamic Shari'a Regulations formally. The legal instrument consists of Qanun which discusses specific issues such as Qanun concerning the issue of enforcing Islamic Sharia in the process of making Qanun, the Aceh People's Legislative Assembly (DPRA) has a large role as a Legislative Institution on a Qanun similar to a Regional Regulation. it's just that in the manufacturing process, an Institute namely the Ulama Consultative Assembly (MPU) consisting of Ulama from all Provinces acts as partners for the DPRA and weighs policy so that the formulated Qanun remains in accordance with the Islamic Sharia values prevailing in the Aceh province. 14 The Qanun must be in accordance with the applicable law in Indonesia. If not, it can be tested materially in the Constitutional Court. To carry out the Qanun, the Aceh Government will establish several institutions to optimize the implementation of Islamic Law. According to the Aceh Governance Law, law enforcement against the Qanun was carried out by the Wilayatul Hisbah Police (WH). 15 Wilayatul Hisbah is a new government institution that was introduced in Aceh. In the classical period of the Aceh Sultanate, a special institution was not established to implement amar ma'ruf nahi munkar. This task at that time was sufficiently carried out by ulama, imum gampong, geuchik, and respected ureung tuha, especially at that time, the Acehnese had a high religious awareness, so that the existence of a government institution whose task was only to monitor the implementation of Shari'a was not felt need. Each individual with the awareness of each of them being an officer of the Wilayatul Hisbah, rebuked and reminded his brother if they did a case that was against the Shari'a and always invited his brother to do the actions of the Prophet which was recommended by Shari'a. 16 Judging from its history, the Wilayatul Hisbah in Aceh stands in line with the implementation of Islamic Law which requires a supervisory institution. the existence of this institution is legally valid through Qanun Number 11 of 2002 Article 14 chapter VI and Qanun Number 12 of 2003 Article 16 to 18. Then in the next Qanun it is stated that the authority and provisions imposed on the Wilayatul Hisbah are driving the success of Islamic Sharia in Aceh.
As an integral part, the Wilayatul Hisbah has a broad role in the implementation of Islamic Shari'a, not only in the supervisory function, but also in Socialization and Coaching. Therefore, the Wilayatul Hisbah is not only tasked with overseeing and reminding the public, but they are also the perpetrators and are tasked with introducing Islamic Shari'a related to the law and moral actions to the community.
In article 144 Paragraph (2) the Law on Aceh Government states that: The Wilayatul Hisbah Police is an enforcer and supervisor of the implementation of Islamic Shari'a and an integral part of the Civil Service Police. In carrying out its duties, the Wilayatul Hisbah Police can arrest and impose sanctions when confronting Qanun violations committed by the community.
In carrying out its duties, the Wilayatul Hisbah Police is supported by a judicial institution, namely the Mahkamah Syar'iyah, the Syar'iyah Court is positioned to prosecute and settle cases in the form of the Jinayah (Criminal) case, Ahwalasy-Syakhsiyah (family law), Muamalah (Civil law), which is based on Islamic Shari'a. The Syar'iyah Court only has the right to try the Acehnese people who are Muslim, while if non-Islamic communities are involved in legal matters, they will be subject to sanctions in accordance with the Criminal Code and not follow the Qanun.
Wilayatul means Region or Area of Power, while Hisbah means calculating / assuming to be from Arabic, while Imam Al-Mawardy briefly defines that: Wewenag to run amar maufuf if people neglect, and it is impossible to see if someone does it. in general wilayatul hisbah is an institution formed by the government and paid by the government, to him given the authority to oversee the running of Islamic law and act decisively against people who do munkar and are obliged to provide assistance to those in need.
In the Aceh province known as an institution / agency better known as the Wilayatul Hisbah (WH) and this institution was actually implemented in the beginning of the Kingdom of Aceh and this system was also found in the Kitab fiqh (as-Siyasatusy Syar'iyyah, an-Nuzhumul Islamiyah / Al-Ahkamus Sulthaniyyah).
The establishment of the Wilayatul Hisbah institution or body in the Aceh region can accommodate phenomena that occur in the community and apply all policies or provisions in Islamic Sharia in communities domiciled in Wilayatul that have implemented Islamic Sharia.
Wilayatul Hisbah (WH) has the task of carrying out amar makruf if it seems obvious that people neglect it and do the wrongdoing if it seems real people do it. Wilayatul Hisbah has a very large and extensive task, therefore Ibn Khaldun equalizes the functions of the Wilayatul Hisbah with the function of the Khilafah (Government).
The task of the Wilayatul Hisbah is to monitor whether or not everything that is ordered and prohibited by the Shari'a in society. its obligations are not limited in terms of orders to wear headscarves, orders to carry out people who neglect Friday prayers, prohibit various acts and mischief, but also in the economic field, such as overseeing the practice of buying and selling from usury, gharar, and cheating, overseeing the usual scales in use, ensuring that there is no hoarding of goods that is detrimental to the community, supervising Halal food, also socio-cultural aspects, such as prohibiting entertainment activities that are contrary to Islam, eradicating oxtail gambling, liquor, a-susila practice and others.
Wilayatul Hisbah enters small alleys in gampong, every day the work is Amar Makruf Nahi Mungkar, no Shari'a case escapes his attention. Wilayatul Hisbah is an institution that campaigns every day to foster Islamic Sharia awareness and oversee its implementation in the community. Therefore, the good Wilayatul Hisbah is the one who is more often in the streets, in the market, in the villages monitoring the implementation of Shari'a by the community, rather than just being in the office.
In Qanun Number 11 of 2002 in Article 14 it is stated that the task of Wilayatul Hisbah is to supervise, regulate / advise Sharia violators until the violator does not repeat his actions, if the WH's warning and advice make the individual no longer repeat his actions, then the resolution is met. advice, but if it is not heard, the supervisor submits his case to the investigator and is then handed over to the prosecutor and to be delegated to the shari'ah court.
In a decree letter from the Governor of Nanggroe Aceh Darusssalam Province No. 01 of 2004 it was stated that the task of the Wilayatul Hisbah was to supervise, guide and advocate spiritually and delegate cases to investigators. As one of the supervisory bodies acting as the Sharia Police, the Islamic Wilayatul has three task groups. a. Supervise the implementation of regulations and legislation in the field of Islamic Sharia b. Reprimand, advise, prevent and prohibit any person who is reasonably suspected to have been or will violate legislation in the field of Islamic Sharia Every Wilayatul Hisbah apparatus has the authority, namely: a. Receive complaints reports from the public b. Order to stop individuals suspected of being violators c. Request information on the identity of each person who is reasonably suspected to have been and is committing a violation d. Stop activities that are reasonably suspected of violating legislation.
The Wilayatul Hisbah also has the authority to impose penalties on people who have been proven to violate Islamic Sharia. of course the sentence is in the form of ta'zir, which is a sentence that is decided based on the wisdom of the judge outside the form of punishment determined by syara '. Sentences imposed by the judiciary. Wilayatul Hisbah may burn Porno VCDs, confiscate items piled up by traders so that they organize the community and then distribute the shares to the poor, threaten defamation, to parade the offenders around the city and hang up the writing "I have violated Islamic Sharia and will not repeat it" 18 When sentencing, the Wilayatul Hisbah must already have enough evidence and indeed it is evident (evident) that individuals truly violate the Shari'a, or it seems clear that individuals leave the Shari'a case. Because the WH cannot be arbitrary, especially if it is only based on prejudices which is not necessarily true. This is important because the community is certainly very sensitive to all forms of punishment, especially if it turns out that they do not violate the Shari'a or are only based on the prejudice of the Wilayatul Hisbah. Mistakes to punish will make the community apathetic towards the Shari'a and consider the Shari'a disturbing their freedom of privacy. 19 The pattern of communication is essentially, the process of conveying thoughts or feelings of a communicator to the communicant. Thoughts in the form of ideas, ideas, information, problems, which arise in the mind.Feelings in the form of beliefs, worries, sadness, joy that arise and deep down. In the communication pattern, what is in the mind of the communicator is translated (encoding) in the form of a message / message with a language which according to its perception can be understood by the communicant then the communicant interprets (decoding) the message in accordance with his own understanding.
The communicant pattern responds to the message that is conveyed so it provides feedback (feedback through the encoding / decoding process as above. In communication patterns there may be obstacles due to noise (noise) so that the message delivered does not reach the target as expected.