Articles
<![CDATA[SUBLIMASI KEKERASAN DALAM AGAMA ]]>
<![CDATA[Yaqin, Haqqul]]>
<![CDATA[ Humanistika : Jurnal Keislaman Vol 3, No 2 (2017): (Juni 2017) ]]>
Publisher : <![CDATA[Institut Ilmu Keislaman Zainul Hasan Genggong ]]>
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<![CDATA[AbstractThe negative role of religion will create a peace recognized as we can not deny that. One of the content of the confession: 1) the practice of our religious communities sometimes in the world are divisive forces. 2) too often we are more attuned to the powers of the world, also if they make a mistake, instead of opposing that power on the basis of the teachings of our religions. 3) We do not quite apply as servants and defenders of suffering and we exploit mankind. 4) Too little we seek to build mutual understanding and interfaith fellowship at the local level, from which strong prejudices arise. Answering efforts and the ability to respond to these challenges will further demonstrate the role and role of religion in the form of social relationships that mature. If this fact happens, then the desire to make religion as an ethical foundation in overcoming violence is not a utopia. Religion is no longer an empty wish that always conceals its good intentions and always appreciates the political ambition of its adherents, but religion with a constantly awakened and awakened distinction is social coherence and harmony.Keywords: Violence, Religion, Sublimation]]>
<![CDATA[RELIGIUSITAS POST-DOGMATIK ( MEMBANGUN TRANSENDENSI SOSIAL HUMANISTIK ) ]]>
<![CDATA[Yaqin, Haqqul]]>
<![CDATA[ Humanistika : Jurnal Keislaman Vol 3, No 1 (2017): (Januari 2017) ]]>
Publisher : <![CDATA[Institut Ilmu Keislaman Zainul Hasan Genggong ]]>
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<![CDATA[Abstract:In the long history of his travels, religion is often stuck in a puddle interests of its adherents, so that the values of the religious ideal stuck in a subjective vested interest for short-term interests. Understanding and assumptions that are based on the principles and norms of religion is so rigid and simplistic, as well as enforcement efforts away from the values of divine and human. More dogmatic religion appeared as an attempt to interpret the dominance of truth. And if religion wants to get back to nature as the disseminator of peace must be constructed of thinking and understanding beyond the dogma, namely the religious mindset that is not frozen in a rigid understanding of the text. Postdogmatik religious ideas and alternate bids actually attempts to spread the religion rahmatan lil Alamin. Keywords: religious understanding, postdogmatik ]]>
<![CDATA[SYARIâAH: ANTARA KODIFIKASI HUKUM DAN MORAL ISLAM (Telaah Pemikiran Muhammad Saâid al-Ashmawi) ]]>
<![CDATA[Yaqin, Haqqul]]>
<![CDATA[ Humanistika : Jurnal Keislaman Vol 1, No 1 (2015): (Juni:2015) ]]>
Publisher : <![CDATA[Institut Ilmu Keislaman Zainul Hasan Genggong ]]>
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<![CDATA[In the discourse of Islamic thought, Shariah is the word that was problematic and debatable. Most scholars agree that the sharia law contains a benefit for mankind. But they differed in putting welfare as an objective of sharia law. While Muhammad Said al-Ashmawi view based domination and motives "politicization of Islam" behind the growing phenomenon around the Sharia. For him, Shariah is not present in empty space, syariah manifests because there locus and tempos that has a specific make appropriate where the concept coined. In the context of Egypt, Ashmawi see obscurity theological foundation of a strong desire application of Shariah. Indeed, it is more pronounced is the scent of political Islam.]]>
<![CDATA[KONSTRUKSI KEARIFAN LOKAL ISLAM ABOGE DI PROBOLINGGO ]]>
<![CDATA[Yaqin, Haqqul]]>
<![CDATA[ Humanistika : Jurnal Keislaman Vol 4, No 1 (2018): Januari 2018 ]]>
Publisher : <![CDATA[Institut Ilmu Keislaman Zainul Hasan Genggong ]]>
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<![CDATA[Abstract Religion is a phenomenon associated with many dimensions, including the social dimension. Social thinkers such as Durkheim, Marx, and Weber also imply that religion is essentially more of a social aspect than a purely individual thing. Hence it can be said that there is an inevitable connection between religion as one of the social phenomena with many aspects of community life. Religion can also be said to be inseparable from the influence of the context of the society in which the religion develops. These influences can then be carried away in tradition and it is not uncommon to find that the content of religious interpretation has already contained a tendency of certain political interests.Keywords: phenomenon associated, religious, tradition ]]>
<![CDATA[Urgensi Lokalitas dalam Penelitian Keagamaan ]]>
<![CDATA[Haqqul Yaqin]]>
<![CDATA[ HUMANISTIKA : Jurnal Keislaman Vol 7 No 1 (2021): Januari 2021 ]]>
Publisher : <![CDATA[Institut Ilmu Keislaman Zainul Hasan Genggong ]]>
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DOI: 10.55210/humanistika.v7i1.481
<![CDATA[Abstrak Dalam praktiknya, agama merupakan fenomena yang terkait dengan banyak dimensi, termasuk dimensi sosial. Secara esensial, agama lebihmerupakan sesuatu yang beraspek sosial daripada sesuatu yang murniindividual. Karenanya dapat dikatakan bahwa ada kaitan yang takterhindarkan antara agama sebagai salah satu fenomena sosial denganbanyak aspek kehidupan masyarakat. Agama juga dapat dikatakan tidak dapat lepas dari pengaruh-pengaruh konteks masyarakat di mana agama tersebut berkembang. Pengaruh-pengaruh tersebut lalu dapat terbawa dalam tradisi dan tidak jarang ditemukan bahwa isi interpretasi ajaranagama sudah mengandung tendensi kepentingan politik tertentu. Pernyataan bahwa agama merupakan satu fenomena memberikangambaran bahwa keberadaan agama tidak lepas dari pengaruh realitas di sekelilingnya. Seringkali praktik-praktik kehidupan pada satu masyarakat dikembangkan dari doktrin ajaran agama dan kemudian disesuaikan dengan lingkungan budaya. Pertemuan antara doktrin agama dan realitas budaya terlihat sangat jelas dalam praktik ritual agama. Fenomena ini kemudian memunculkan varian praktik agama yang diidentikkan dengan sifat lokalitas suatu komunitas. Dari perspektif ini urgensi lokalitas harus juga diperhitungkan sebagai salah satu instrumen dalam membangun rencana penelitian yang kohesif dan kongruen. Abstract In practice, religion is a phenomenon associated with many dimensions, including social dimensions. Essentially, religion is something with any social aspect rather than something pure individual. Hence it can be said that there is an inevitable connection between religion as a social phenomenon and many aspects of people's life. Religion can also be said to be inseparable from the influences of the community context in which religion develops. These influences can then be carried over the tradition and it is not uncommon to find the content of the interpretation of the teachings religion already contains certain political interests. The statement that religion is a giving phenomenon illustrated the existence of religion cannot be separated from the influence of the reality around it. Often the practices of life in one society are developed from religious doctrines and then adapted to the cultural environment. The encounter between religious doctrine and cultural reality is clearly seen in the practice of religious rituals. This phenomenon then raises a variant of religious practice that is identified with the nature of the locality of a community. From this perspective, the urgency of locality must also be taken into account as an instrument in building a cohesive and congruent research plan.]]>
<![CDATA[Keimanan Rasional dan Genius Spiritual: Upaya Mencari Titik Temu Kredo Agama dan Sains ]]>
<![CDATA[Yaqin, Haqqul]]>
<![CDATA[ MAARIF Vol 15 No 1 (2020): Agama, Sains, dan Covid-19: Mendialogkan Nalar Agama dan Sains Modern ]]>
Publisher : <![CDATA[MAARIF Institute ]]>
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DOI: 10.47651/mrf.v15i1.82
<![CDATA[Sains yang berpusat pada rasio dan agama yang bertumpu pada iman lebih sering tampak berseberangan daripada bergandengan.Kaum sainstis merasa lebih superior dengan berbagai capaian ilmiahnya dan menuduh kaum agamawan sebagai kelompok tradisional yang irasional. Namun begitu, sejatinya dua komunitas tersebut sedang mendaki untuk mencapai kebenaran. Pokok persoalannya terletak pada munculnya determinisme kalangan sainstis akan metode ilmiah yang diyakini sebagai satu-satunya tuntutan yang dapat dipercaya untuk memperoleh kebenaran. Sementara di sisi lain, agama dengan klaim-klaimnya dianggap terlalu otoritatif dan cenderung meniadakan faktafakta riil, atau bahkan mendahului sains dalam melegitimasi suatu realitas. Namun begitu, di tengah perkembangan kehidupan sosial politik dan keagamaan, perbincangan urgensi dialektika dua kubu yang berseteru secara diametral tersebut, kini mulai mendapat momennya. Banyak kejadian-kejadian kontemporer yang mencoba mengambil manfaat dari seteru tersebut.]]>
<![CDATA[Islam Jawa: Lokalitas Dalam Konteks Keindonesiaan ]]>
<![CDATA[Haqqul Yaqin]]>
<![CDATA[ HUMANISTIKA : Jurnal Keislaman Vol 5 No 2 (2019): June ]]>
Publisher : <![CDATA[Institut Ilmu Keislaman Zainul Hasan Genggong ]]>
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DOI: 10.36835/humanistika.v5i2.43
<![CDATA[Religion is a practice of faith that has a social dimension. Religion is also full of moral values that go beyond the concepts of space and time, but so socially religion must be digested and understood according to the scope of life of its people. Religion then manifests itself as moral prescription as well as social practices of a community. Likewise Islam in Java is a reflection of the concept. The understanding of Islamic practices of a community that is often juxtaposed with certain geographical boundaries shows the variance in the absorption of Islam. In the context of a pluralistic life, the proportion of locality in seeing and understanding the dynamics of Indonesian Islamic life is certainly very urgent in order to guarantee the synergy and survival of the life of the nation and state. Keyword: Islam, locality, Indonesianness]]>
<![CDATA[PANDEMI, NEW NORMAL, DAN LIMINALITAS KEHIDUPAN BERAGAMA DI JAWA TIMUR ]]>
<![CDATA[Haqqul Yaqin]]>;
<![CDATA[Feryani Umi Rosyidah]]>;
<![CDATA[Ali Mursyid Azisi]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 16, No 1 (2022) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2022.161-03
<![CDATA[The Covid-19 pandemic affects almost all dimensions of human life, including religious life. As an entity also affected by the pandemic, religious life manifests as part of the social problems and dilemmas in the pandemic era. This article tries to explain the liminal movement of religious life in East Java. The aim is to find some urgent dimensions regarding the practice of religious life in the era of the Covid-19 pandemic. The qualitative approach was chosen as a technique to find several essential aspects in the liminal process. By conducting interviews and being supported by online data categorized thematically, this technique can reinforce views and patterns of religious experience. Interviews were conducted with academics, mosque managers, religious leaders, mosque congregations, and community leaders. The research findings are that as a form of experience in the pandemic era, liminality can transmit ritual practices and cultural codes into new ways of doing and adapting religious life into new everyday habits. Amid an increasingly blurred rationality and demands for survival that continue to whack, people take various ways to resist epidemics and disasters and seek protection with various patterns, including religion.]]>
<![CDATA[PENGARUH DIGITAL MARKETING DAN LITERASI EKONOMI SYARIAH TERHADAP UMKM DALAM MENGEMBANGKAN PENDAPATAN ]]>
<![CDATA[Zahida I’tishomabillah]]>;
<![CDATA[Mohammad Ilyas]]>;
<![CDATA[Haqqul Yaqin]]>
<![CDATA[ Minhaj: Jurnal Ilmu Syariah Vol. 4 No. 2 (2023): Juli ]]>
Publisher : <![CDATA[Lembaga Penerbitan Jurnal Ilmiah Institut Agama Islam Bani Fattah Jombang ]]>
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DOI: 10.52431/minhaj.v4i2.1659
<![CDATA[Perkembangan teknologi pada saat ini sangat pesat hampir setiap aktifitas yang di lalukan oleh pribumi pada saat ini bersifat Instan, dengan adanya hal tersebut tujuan dari penelitian ini yaitu untuk mengetahui digital marketing dan liteasi ekonomi syariah pada pelaku usaha yang berpenghasilan rendah dan pelaku usaha mikro kecil dan menengah di desa Opo-opo. Data penelitian ini diperoleh dari pelaku usaha mikro kecil dan menengah Desa Opo-opo yang bersedian menjadi informan. Metode penelitian yang digunakan adalah diskriktif kualitatif. Dari hasil penelitian menjukkan bahwa pelaku usaha peternakan ikan lele berkah abadi desa Opo-opo telah menggunakan digital marketing dan telah menerapkan literasi ekonomi syariah. Pelaku usaha tersebut juga sudah mengakui dengan adanya hal tersebut mengalami peningkatan pendapatandengan penggunaan digitalmarketing dan literasi ekonomi syariah.]]>
<![CDATA[Islam Aboge Between Heritage Tradition and Religious Sect in the Horseshoe Area ]]>
<![CDATA[Ja'far, Suhermanto]]>;
<![CDATA[Yaqin, Haqqul]]>;
<![CDATA[Febriansyah, Muhammad]]>
<![CDATA[ Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 26 No 2 (2023) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v26i2.1207
<![CDATA[This article discusses Islam Aboge in East Java's Horseshoe (Tapal Kuda) area as a heritage of tradition or a religious sect. This article explores the acculturation of Islam with the Aboge Community in the Horseshoe area. The main problems in this article are: first, Islam Aboge between traditional heritage and religious sects. Second, Islam Aboge in the changing times. The methodology used is qualitative research through field research. Islam Aboge, as a hereditary tradition, is widely followed by local people in East Java, including in the Horseshoe (Tapal Kuda) area, which has its cultural character. The Islam Aboge community spread across Probolinggo is widely followed by most ethnic Madurese, so their interaction pattern quickly adapts to mainstream Islamic society. The adherence to the Kiai and involvement in the culture of slametan, tahlilan and other cultures is so strong that it is difficult to distinguish between them. Islam Aboge, as a religious socio-cultural fact of the people of Probolinggo and Jember, does not wholly mark the representation of the Santri-Abangan dichotomy ala Geertz. However, to a certain extent, the Aboge Probolinggo and Jember communities have similarities with the characteristics of the Abangan people. The Aboge community is a community that grows and develops with its level of holiness without abandoning the basic things of Islam, such as prayer and fasting. The Islam Aboge Community tends to shrink due to the challenges of changing times which are slow to anticipate, and the movement of the Islam Aboge Community to mainstream Islam. ]]>
