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All Journal Ulul Albab: Jurnal Studi Islam JOURNAL OF INDONESIAN ISLAM Jurnal Theologia Dimas: Jurnal Pemikiran Agama untuk Pemberdayaan Teosofi: Jurnal Tasawuf dan Pemikiran Islam IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan Al-Tahrir: Jurnal Pemikiran Islam Al-Ahkam Al-Ihkam: Jurnal Hukum dan Pranata Sosial Sawwa: Jurnal Studi Gender Raheema Islamika Inside: Jurnal Keislaman dan Humaniora Al-MARSHAD: Jurnal Astronomi Islam dan Ilmu-Ilmu Berkaitan Al-Jinayah: Jurnal Hukum Pidana Islam Undang: Jurnal Hukum Al Qalam: Jurnal Ilmiah Keagamaan dan Kemasyarakatan Batoboh : Jurnal Pengabdian Pada Masyarakat JURNAL PENELITIAN Dialogia: Jurnal Studi Islam dan Sosial Mutawatir : Jurnal Keilmuan Tafsir Hadith Jurnal Bimas Islam Al-Manahij : Jurnal Kajian Hukum Islam JURIS (Jurnal Ilmiah Syariah) Akademika : Jurnal Pemikiran Islam Al-Istinbath: Jurnal Hukum Islam Jurnal Lektur Keagamaan Penamas Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Islamika Inside: Jurnal Keislaman dan Humaniora Jurnal Penelitian Jurnal Hukum Islam
Wildani Hefni
Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember
Religion Arts Humanities Astronomy Economics, Econometrics & Finance Education Environmental Science Law, Crime, Criminology & Criminal Justice Social Sciences Other

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IDEOLOGIZATION OF MBRAKAH IN MAINTAINING INDONESIA SUSTAINABLE FOOD SYSTEM: Extracting From Pesantren’s Values and Prophetic Tradition Ahmadi, Rizqa; Hefni, Wildani
AL-TAHRIR Vol 23 No 2 (2023): Islamic Studies
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v23i2.6036

Abstract

Originally, mbrakah was a practice of food combining or food custom for spiritual purposes. The mbrakah tradition also can be categorized as 'food fashion.' In the global academic discourse, food culture and spirituality are important issues with strong traditional roots in Sufism and prophetic traditions, especially in Sufism. Particularly, mbrakah is even more unique because it is rooted in Sufism traditions and early Islamic norms and has been in dialogue with local wisdom, namely Indonesian Culture and, more specifically, Pesantren culture. One of the oldest Islamic educational institutions in Indonesia. In this article, We conceptualize that the mbrakah tradition does not merely stop as a food-combining tradition only carried out for personal interests. Based on the literature review, we argue that mbrakah can be transformed from theology to food ideology. Although the ideology referred to in the article is not an ideology in a complex sense, it can be a way of thinking and manifested into a movement and shared awareness about the importance of successful food diversification for food security during food problems in Indonesia. Mbrakah is a local culture and holds a religious dimension that many researchers consider, and it has the potential to be highly effective as a transformative movement. 
Supremasi Sistem Peradilan Pidana Anak di Indonesia Ulum, Miftahul; Hefni, Wildani
Al-Jinayah : Jurnal Hukum Pidana Islam Vol. 5 No. 1 (2019): Juni 2019
Publisher : Islamic Criminal Law Study Program, Faculty of Sharia and Law, Sunan Ampel State Islamic University Surabaya, Surabaya, East Java, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (5996.82 KB) | DOI: 10.15642/aj.2019.5.1.232-264

Abstract

The criminal justice system of Juvenile has not have an obvious regulation yet. It neither formulated the legal criminal action of material. The legal formal in Juvenile Criminal Justice System has been interdependently it doubts the certainty of law as well. It does not have an equal perception of paradigm among the legal officers. The judges just consider the civil law system instead of the substantial justice for juveniles. The juvenile justice system in Indonesia does not yet have a clear legal substance, the juvenile justice law and the juvenile justice system do not formulate clear materials, the statutory law in the juvenile justice process still requires interdependence and obscures the value of legal certainty. There has not been a strong perception and equality of paradigms in the circles of legal freedom (Investigators, Public Prosecutors, Judges, Avocados and Implementers of Criminal Decisions in Children's Prison) in the discussion of correct child law. The lack of infrastructure in the juvenile justice process is also a legal problem. Enforcement of juvenile justice is still shackled by the debate on the civil law system which is more oriented to legal certainty over the value of substantive justice. The justice paradigm is still highlighted in the normative juridical aspects of the sociological juridical. The Integrated Criminal Justice System is not going well. Infra structure of children which is still not feasible. There is no clear philosophical foundation in the juvenile justice process.
RELIGIOUS MOBILITY AND IDENTITY IN THE LIVES OF URBAN MUSLIM COMMUNITY IN AUSTRALIA: AN ANATOMY OF RELIGIOUS PRACTICE Hefni, Wildani; Ahmadi, Rizqa; Purnomo, Maslathif Dwi
AKADEMIKA: Jurnal Pemikiran Islam Vol 27 No 2 (2022)
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32332/akademika.v27i2.5411

Abstract

This study aimed to discuss religious mobility in urban Muslim community of Australia by investigating organizational projects and religious practices. In addition, ethnographic fieldwork was conducted, which included extensive interviews and participation in organizational meetings. The results showed that urban Muslim community in Australia contributed significantly to the development of Islamic education, Islamic altruism, and spiritual performance. In this context, social sensitivity was reported by establishing institutions representing Muslim identities, such as Islamic Community of Melbourne Eastern Region (ISOMER) in Melbourne, Islamic Science and Research (ISRA) in Sydney, and Australian Sufi Association (ASA). Furthermore, religious mobility and practices were exemplified as agents of social change through the promotion of community engagement, which served as a manifestation of social solidarity. The three communities engaged in the social sphere were oriented toward spiritual-moral-ethical values to determine social movements in the educational, social, or religious ideology.
Co-Authors Ayis Mukholik Ayis Mukholik, Ayis Billah, A. Mu'tasim Chamdan, Umar Hafifi, Mahbubatul Imam Mustofa Imam Mustofa IMAM MUSTOFA Ishaq Ishaq Lilik Rofiqoh Maliki, Ibnu Akbar Maslathif Dwi Purnomo Miftahul Ulum Mufliha Wijayati Muhamad Khusnul Muna Muhammad Iqbal Juliansyahzen Muhammad Muntahibun Nafis Mutrofin Mutrofin Purnomo, Maslathif Dwi Qurrotul Uyun Rizqa Ahmadi Rizqa Ahmadi Rizqa Ahmadi Rizqa Ahmadi Rizqa Ahmadi Rizqa Ahmadi Rizqa Ahmadi Rizqa Ahmadi, Rizqa Sa`adah, Sri Lumatus Subairi, Ach.