Akademika
Akademika: Jurnal Studi Islam merupakan jurnal yang dikelola dan diterbitkan oleh Fakultas Agama Islam Universitas Islam Lamongan. Jurnal ini memiliki P-ISSN (2085-7470) dan E-ISSN (2621-8828) yang terbit dua kali setahun ini, bulan Juni dan Desember, berisi kajian-kajian keislaman baik dalam bidang pendidikan, hukum, keagamaan maupun ilmu pengetahuan.
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<![CDATA[ANALISIS PENETAPAN PENGADILAN AGAMA LAMONGAN NO: 70/PDT.P/PA.LMG. TENTANG DISPENSASI KAWIN ]]>
<![CDATA[M. Zainuddin Alanshori]]>
<![CDATA[ Akademika Vol 11, No 01 (2017): Akademika ]]>
Publisher : <![CDATA[Universitas Islam Lamongan ]]>
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DOI: 10.30736/adk.v11i01.155
<![CDATA[This study aims to answer the questions of what is the consideration of judges in the Lamongan Religious Court on the establishment of marriage dispensation on the grounds of being able to give so-called nafkah (feed) and what is the perspective of Islamic Law and Marriage Law in Indonesia against the establishment of Lamongan Religious Court judges about marriage dispensation on the grounds to be able to give nafkah. In order to answer the above questions, the writer used data collection techniques through documentation and interviews by using descriptive analysis with deductive mindset. The study concludes that the judge stipulating the dispensation of marriage on the grounds of being able to give nafkah is based on the fulfillment of the conditions of marriage except the age requirement for the prospective grooms having not reached the age of 19 years, as meant in the Compilation of Islamic Law Article 15 paragraph 1: (1) "For the benefit of families and households, marriage shall only be carried out if the legal age of marriage as stipulated in Article 7 of Law No.1 year 1974 namely the groom is at least 19 years old and the bride is at least 16 years old". Then supported by some written evidence as well as witnesses, the decision of Lamongan Religious Court in the establishment of marriage dispensation is very relevant to Islamic Law and Law no. 1 of 1974. Although, basically in its legal considerations, the judges are less concerned about the skills of the groom. Thus, such establishment has no implications for the validity of marriage, since in fiqh it is permissible as long as there is no element of fraud or any party to be harmed by the marriage.]]>
<![CDATA[ANALISIS PENETAPAN PENGADILAN AGAMA LAMONGAN NO: 70/PDT.P/PA.LMG. TENTANG DISPENSASI KAWIN ]]>
<![CDATA[Alanshori, M. Zainuddin]]>
<![CDATA[ Akademika Vol 11, No 01 (2017): Akademika ]]>
Publisher : <![CDATA[Universitas Islam Lamongan ]]>
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DOI: 10.30736/adk.v11i01.155
<![CDATA[This study aims to answer the questions of what is the consideration of judges in the Lamongan Religious Court on the establishment of marriage dispensation on the grounds of being able to give so-called nafkah (feed) and what is the perspective of Islamic Law and Marriage Law in Indonesia against the establishment of Lamongan Religious Court judges about marriage dispensation on the grounds to be able to give nafkah. In order to answer the above questions, the writer used data collection techniques through documentation and interviews by using descriptive analysis with deductive mindset. The study concludes that the judge stipulating the dispensation of marriage on the grounds of being able to give nafkah is based on the fulfillment of the conditions of marriage except the age requirement for the prospective grooms having not reached the age of 19 years, as meant in the Compilation of Islamic Law Article 15 paragraph 1: (1) "For the benefit of families and households, marriage shall only be carried out if the legal age of marriage as stipulated in Article 7 of Law No.1 year 1974 namely the groom is at least 19 years old and the bride is at least 16 years old". Then supported by some written evidence as well as witnesses, the decision of Lamongan Religious Court in the establishment of marriage dispensation is very relevant to Islamic Law and Law no. 1 of 1974. Although, basically in its legal considerations, the judges are less concerned about the skills of the groom. Thus, such establishment has no implications for the validity of marriage, since in fiqh it is permissible as long as there is no element of fraud or any party to be harmed by the marriage.]]>
<![CDATA[Potensi Akad Mudarabah dalam Kondisi Pandemi Covid-19 di Indonesia ]]>
<![CDATA[Achmad Fageh]]>
<![CDATA[ Akademika Vol 14, No 01 (2020): Akademika ]]>
Publisher : <![CDATA[Universitas Islam Lamongan ]]>
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DOI: 10.30736/adk.v14i01.188
<![CDATA[There are several government roles in making it a widespread development in the state of Indonesia. Starting from the existence of government agencies that participate and supervise and make rules as a way to sharia economy, to the role of Sharia banks that have been seen its role until in the early 2020 before the presence of Corona viruses that attacked Indonesia. It is evidence that scholars and governments also support the existence of the Mudarabah system in the Sharia economy in Indonesia. Bank Syari'ah Indonesis itself has been awarded as the biggest retail Islamic banking "in the world that owns 1.3 million customers. After that at the end of 2019 once recorded that the customer of sharia bank in Indonesia reaches 31.98 million. This is evidence that people have begun to see the existence of Sharia banks in Indonesia. The role of Mudarabah is very good. Seen from the element of goodness in this system, describing Islam is a beautiful religion in the reflection Relation of Man. It is a great potential to build a nation. Amid the ongoing pandemic that hopefully will be ended soon, then Mudarabah is a solution to keep playing the money to be more productive, mutual help is one of the goodness contained in Mudarabah]]>
<![CDATA[Potensi Akad Mudarabah dalam Kondisi Pandemi Covid-19 di Indonesia ]]>
<![CDATA[Fageh, Achmad]]>
<![CDATA[ Akademika Vol 14, No 01 (2020): Akademika ]]>
Publisher : <![CDATA[Universitas Islam Lamongan ]]>
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DOI: 10.30736/adk.v14i01.188
<![CDATA[There are several government roles in making it a widespread development in the state of Indonesia. Starting from the existence of government agencies that participate and supervise and make rules as a way to sharia economy, to the role of Sharia banks that have been seen its role until in the early 2020 before the presence of Corona viruses that attacked Indonesia. It is evidence that scholars and governments also support the existence of the Mudarabah system in the Sharia economy in Indonesia. Bank Syari'ah Indonesis itself has been awarded as the biggest retail Islamic banking "in the world that owns 1.3 million customers. After that at the end of 2019 once recorded that the customer of sharia bank in Indonesia reaches 31.98 million. This is evidence that people have begun to see the existence of Sharia banks in Indonesia. The role of Mudarabah is very good. Seen from the element of goodness in this system, describing Islam is a beautiful religion in the reflection Relation of Man. It is a great potential to build a nation. Amid the ongoing pandemic that hopefully will be ended soon, then Mudarabah is a solution to keep playing the money to be more productive, mutual help is one of the goodness contained in Mudarabah]]>
<![CDATA[UPAYA GURU PAI DALAM MENINGKATKAN RELIGIUSITAS PESERTA DIDIK ]]>
<![CDATA[Siti Suwaibatul Aslamiyah]]>;
<![CDATA[Aidatul Fitriyah]]>
<![CDATA[ Akademika Vol 12, No 02 (2018): Akademika ]]>
Publisher : <![CDATA[Universitas Islam Lamongan ]]>
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DOI: 10.30736/adk.v12i02.179
<![CDATA[This study examines the efforts of PAI teachers in improving student religiosity. This study aims to determine the efforts of PAI teachers in improving student religiosity, supporting and inhibiting factors and giving solutions to overcome the inhibiting factors of PAI teachers in improving student religiosity. This study uses a qualitative research method through descriptive analysis. The results of the study could be concluded that there are some efforts made by PAI teachers in improving student religiosity including: providing guidance to all students to always worship and have morality, helping students with less religious knowledge, providing good examples for students, motivating students to actively perform worship and evaluate every activity. From the efforts made by PAI teachers, students coud be more diligent in conducting worship and having morality in accordance with the teachings of Islam. Supporting factors for teachers are internal factors, namely the teachers themselves; and external factors namely the existence of professional and qualified teachers who carry out their obligations properly, the existence of infrastructure supporting religious activities and the support from other teachers and all existing staff at school. Inhibiting factors for teachers include different student backgrounds and the environment or relationships that can affect students. The solution is to work with other teachers and students' parents so that they could supervise them.]]>
<![CDATA[UPAYA GURU PAI DALAM MENINGKATKAN RELIGIUSITAS PESERTA DIDIK ]]>
<![CDATA[Aslamiyah, Siti Suwaibatul]]>;
<![CDATA[Fitriyah, Aidatul]]>
<![CDATA[ Akademika Vol 12, No 02 (2018): Akademika ]]>
Publisher : <![CDATA[Universitas Islam Lamongan ]]>
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DOI: 10.30736/adk.v12i02.179
<![CDATA[This study examines the efforts of PAI teachers in improving student religiosity. This study aims to determine the efforts of PAI teachers in improving student religiosity, supporting and inhibiting factors and giving solutions to overcome the inhibiting factors of PAI teachers in improving student religiosity. This study uses a qualitative research method through descriptive analysis. The results of the study could be concluded that there are some efforts made by PAI teachers in improving student religiosity including: providing guidance to all students to always worship and have morality, helping students with less religious knowledge, providing good examples for students, motivating students to actively perform worship and evaluate every activity. From the efforts made by PAI teachers, students coud be more diligent in conducting worship and having morality in accordance with the teachings of Islam. Supporting factors for teachers are internal factors, namely the teachers themselves; and external factors namely the existence of professional and qualified teachers who carry out their obligations properly, the existence of infrastructure supporting religious activities and the support from other teachers and all existing staff at school. Inhibiting factors for teachers include different student backgrounds and the environment or relationships that can affect students. The solution is to work with other teachers and students' parents so that they could supervise them.]]>
<![CDATA[MODEL PENGEMBANGAN PENDIDIKAN ISLAM DI MADRASAH DINIYAH AL-IKHLAS MENONGO SUKODADI LAMONGAN ]]>
<![CDATA[Abdul Manan]]>;
<![CDATA[Maftukhin Maftukhin]]>
<![CDATA[ Akademika Vol 11, No 02 (2017): Akademika ]]>
Publisher : <![CDATA[Universitas Islam Lamongan ]]>
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DOI: 10.30736/adk.v11i02.169
<![CDATA[This thesis is the result of field research to determine the educational background that shows how many Diniyah Madrasah Madrasah Diniyah that is untouched by the development of Islamic education in accordance with the times. Diniyah Madrasah Al-Ikhlas Menongo Sukodadi Lamongan is one of Madrasah education Diniyah applying Diniyah Madrasah education development. Educational institutions Madrasah Al-Ikhlas Diniyah Menongo Sukodadi Lamongan imparting education is loaded with style Diniyah Madrasah education schools and combined with the times. The purpose of this study was to determine how the Islamic education development model developed at Madrasah Al-Ikhlas Diniyah and how factors supporting and inhibiting the development model of Islamic education in Madrasah Al-Ikhlas Diniyah. To find out the issues and get clear data, here the author uses qualitative descriptive. Data collection techniques and information is done through observation, interviews and documentar. The results showed that the model of development of Islamic education in Madrasah Al-Ikhlas Diniyah is to use three kinds of models, the first model of synergy between schools, communities and families. Second, the model curriculum that is structured and programmed in accordance with their respective levels. Third, the model oriented Tsaqafah formation of Islam, the Islamic personality and mastery of science. The advice given in this study is the Madrasah Al-Ikhlas Diniyah Menongo Sukodadi Lamongan, in order to improve the quality of development model senantisa Islamic education to integrate into daily activities. Diniyah Madrasah Al-Ikhlas Menongo Sukodadi Lamongan as one Madrasah Diniyah who develop Islamic education models continue to innovate and keep abreast of the times, but still adhere to the principles of Islam.Keywords: Development of Islamic Education]]>
<![CDATA[MODEL PENGEMBANGAN PENDIDIKAN ISLAM DI MADRASAH DINIYAH AL-IKHLAS MENONGO SUKODADI LAMONGAN ]]>
<![CDATA[Manan, Abdul]]>;
<![CDATA[Maftukhin, Maftukhin]]>
<![CDATA[ Akademika Vol 11, No 02 (2017): Akademika ]]>
Publisher : <![CDATA[Universitas Islam Lamongan ]]>
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DOI: 10.30736/adk.v11i02.169
<![CDATA[This thesis is the result of field research to determine the educational background that shows how many Diniyah Madrasah Madrasah Diniyah that is untouched by the development of Islamic education in accordance with the times. Diniyah Madrasah Al-Ikhlas Menongo Sukodadi Lamongan is one of Madrasah education Diniyah applying Diniyah Madrasah education development. Educational institutions Madrasah Al-Ikhlas Diniyah Menongo Sukodadi Lamongan imparting education is loaded with style Diniyah Madrasah education schools and combined with the times. The purpose of this study was to determine how the Islamic education development model developed at Madrasah Al-Ikhlas Diniyah and how factors supporting and inhibiting the development model of Islamic education in Madrasah Al-Ikhlas Diniyah. To find out the issues and get clear data, here the author uses qualitative descriptive. Data collection techniques and information is done through observation, interviews and documentar. The results showed that the model of development of Islamic education in Madrasah Al-Ikhlas Diniyah is to use three kinds of models, the first model of synergy between schools, communities and families. Second, the model curriculum that is structured and programmed in accordance with their respective levels. Third, the model oriented Tsaqafah formation of Islam, the Islamic personality and mastery of science. The advice given in this study is the Madrasah Al-Ikhlas Diniyah Menongo Sukodadi Lamongan, in order to improve the quality of development model senantisa Islamic education to integrate into daily activities. Diniyah Madrasah Al-Ikhlas Menongo Sukodadi Lamongan as one Madrasah Diniyah who develop Islamic education models continue to innovate and keep abreast of the times, but still adhere to the principles of Islam.Keywords: Development of Islamic Education]]>
<![CDATA[INDONESIA DALAM KONSEP KENEGARAAN PERSPEKTIF ISLAM DUNIA ]]>
<![CDATA[Misbahul Khoir]]>
<![CDATA[ Akademika Vol 11, No 01 (2017): Akademika ]]>
Publisher : <![CDATA[Universitas Islam Lamongan ]]>
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DOI: 10.30736/adk.v11i01.160
<![CDATA[Some people of Indonesian moeslem there are wanting to change Indonesian Democration System tobe Islamic State Or Khilafah system. We should know whether there is any concept of Islamic state in the al-Qur’an or al-Hadith literature? As far as I know in the holy Qur’an and al-Hadith point us that There is no such concept of Islamic state. Although, after our prophet Muhammad Saw died, people of Muslems was confusing at looking for a leader continue leadership in Islam, Our prophet Muhammad Saw gave a concept of a society rather than a state and in the al-Qur’an had been explaned ( ‘adil /justice and ihsan). One of state form is like confederacy (in America) but in Indonesia state is ‘teo-demokrasi’ with united identification: (1)The supreme of the central parliament; (2) The absence of subsidiary sovereign bodies; Islamic is away of life (syari’at) there’s no have a permanent concept about state. For example, Khilafah system and etc. Namun, Islamic is integratif totality from “three d” : din (religion/science), daulah (state), and dunya (world). Islamic goverment system is a system that true different with the goverment system what ever in the world, a special system that unique among all system in the world. The authoritor power in islamic religion is it’s self (khalifah fil ard) and the rule of syariah (al biladu biladullah wal ibadu ibadulloh). So, whoever wants to get happines and welfare (falah) in the world and in here after must be with Islamic from the creator of the world (Allah swt.)]]>
<![CDATA[INDONESIA DALAM KONSEP KENEGARAAN PERSPEKTIF ISLAM DUNIA ]]>
<![CDATA[Khoir, Misbahul]]>
<![CDATA[ Akademika Vol 11, No 01 (2017): Akademika ]]>
Publisher : <![CDATA[Universitas Islam Lamongan ]]>
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DOI: 10.30736/adk.v11i01.160
<![CDATA[Some people of Indonesian moeslem there are wanting to change Indonesian Democration System tobe Islamic State Or Khilafah system. We should know whether there is any concept of Islamic state in the al-Qur’an or al-Hadith literature? As far as I know in the holy Qur’an and al-Hadith point us that There is no such concept of Islamic state. Although, after our prophet Muhammad Saw died, people of Muslems was confusing at looking for a leader continue leadership in Islam, Our prophet Muhammad Saw gave a concept of a society rather than a state and in the al-Qur’an had been explaned ( ‘adil /justice and ihsan). One of state form is like confederacy (in America) but in Indonesia state is ‘teo-demokrasi’ with united identification: (1)The supreme of the central parliament; (2) The absence of subsidiary sovereign bodies; Islamic is away of life (syari’at) there’s no have a permanent concept about state. For example, Khilafah system and etc. Namun, Islamic is integratif totality from “three d†: din (religion/science), daulah (state), and dunya (world). Islamic goverment system is a system that true different with the goverment system what ever in the world, a special system that unique among all system in the world. The authoritor power in islamic religion is it’s self (khalifah fil ard) and the rule of syariah (al biladu biladullah wal ibadu ibadulloh). So, whoever wants to get happines and welfare (falah) in the world and in here after must be with Islamic from the creator of the world (Allah swt.)]]>
