Fikrah: Jurnal Ilmu Aqidah dan Studi Keagamaan
We accept scholarly article that the subject covers textual and fieldwork studies with various perspectives of Aqidah: including religion thought, religion sectarian, Theology. Religious study: including inter-religion study, Islamic Islamic philosophy: Islamic philosopher thought, Islamic philosophy development. Religious sociology: including religion in civilization, religion and modernity/globalization, religion and media. Religious Anthropology: including culture and religion on civilization.
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169 Documents
<![CDATA[The Models of Islamic Syiar Approach by the Religious Counselors in Developing Religious Life in East Lampung Regency ]]>
<![CDATA[Mubasit Mubasit]]>;
<![CDATA[Fitri Yanti]]>
<![CDATA[ FIKRAH Vol 9, No 1 (2021): June 2021 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus ]]>
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DOI: 10.21043/fikrah.v9i1.9462
<![CDATA[East Lampung has been known as one of the Muslim bases in the Lampung Province. However, problems faced by Muslims in this region are quite complicated. Some of these issues are demoralization and the highly rate of criminalization. This study aims to describe and analyse the models of Islamic syiar approach applied by the religious counsellors in East Lampung. This research uses the descriptive qualitative method. The data is collected through in-depth interviews with the informants who have direct relation to the religious counselling activities. Besides, the direct observation is involved in analysing the activities of religious counsellors in doing their Islamic syiar. Moreover, surfing related documents to obtain relevant data with religious counselling activities such as rules, policies, and provisions is also entangled. Based on the conducted research, the religious counsellors in East Lampung use three approaches in performing their syiar in their community. They are the socio-cultural approach, the psychological approach and the political approach.]]>
<![CDATA[Kontribusi Media dalam Memenuhi Kebutuhan Beragama Perempuan Pekerja Seks Komersial di Lokalisasi Lorong Indah ]]>
<![CDATA[Fatma Laili Khoirunnida]]>;
<![CDATA[Zaimatus Sa'diyah]]>;
<![CDATA[Irzum Farihah]]>;
<![CDATA[Retno Susilowati]]>
<![CDATA[ FIKRAH Vol 5, No 2 (2017): December 2017 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus ]]>
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DOI: 10.21043/fikrah.v5i2.3123
<![CDATA[This article aims to reveal the social phenomenon of prostitution in Lorong Indah Pati. As a human, especially a religious person, commercial sex workers have the right to seek meaningful living. This research uses qualitative approach with data collection technique through observation, interview and documentation. Informants in this study are commercial sex workers in the Localization of Lorong Indah Pati, religious leaders and the surrounding community. The results show that the process of searching meaning in life in order to maintain the existence of religious needs remains the latent side behind the vulgar display of commercialization of their bodies. That religion gave birth to a pattern of searching for different meanings of life for commercial sex workers. Among other things, the use of the media, television and radio as well as print media (newspaper) as one of the instruments that have an important role to meet the needs of community religion in the community of PSK in Lorong Indah Pati]]>
<![CDATA[Studying Religion Through the Internet among Millennial Muslims: Causes and Consequences ]]>
<![CDATA[Muhammad Affan]]>;
<![CDATA[Ajid Thohir]]>
<![CDATA[ FIKRAH Vol 8, No 1 (2020): June 2020 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus ]]>
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DOI: 10.21043/fikrah.v8i1.7103
<![CDATA[This article will discuss the issue of studying religion through the internet as a new trend among Indonesian Millennial Muslims. This study aims to explain the causes and consequences that can arise from this phenomenon. The results of this study are expected to contribute thoughts in the discourse on Islamic Studies in Era 4.0 which is full of disruption. The method used in the study is library research methods. From the studies conducted, it was concluded that this phenomenon emerged as an impact of the rapid development of information and communication technology. The positive side of this phenomenon is efficiency in religious learning. However, this phenomenon also raises the negative side of the threat of religious radicalism content infiltration that is also spread online. So that, caution is needed in interpreting this phenomenon which has become a trend not only in Indonesia but also throughout the world]]>
<![CDATA[Pengobatan Dukun Prewangan Ditinjau dari Akidah Islamiyah: Analisa Kepercayaan Masyarakat Desa Ngelokulon Kecamatan Mijen Kabupaten Demak ]]>
<![CDATA[Khusniatul Farida Rianissani]]>
<![CDATA[ FIKRAH Vol 6, No 1 (2018): June 2018 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus ]]>
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DOI: 10.21043/fikrah.v6i1.3536
<![CDATA[This article discusses the public trust in prewangan shaman treatment in Ngelokulon Village. Observations and interviews were conducted to obtain data. The phenomenology approach is used to analyze data. The results of this study indicate that the community still believes in prewangan dukun treatment even though it is prohibited in the teachings of their religion. Community trust in the treatment of prewangan herbalists is caused by several factors, namely the location of a shaman's house that is close to being in one village. Secondly, the information on the effectiveness of dukun treatment from others is spread. Third, relatively low wages. Fourth, the lack of public knowledge about treatment that is in accordance with Islamic law. Fifth, feel curious and want to try the prewangan shaman treatment for information and experiences of others. The importance of this article is to reveal that the practice of shamanism still exists amid modernity and changing times. This phenomenon is an ancestral heritage that still persists.]]>
<![CDATA[FILSAFAT MATERIALISME KARL MARX (Epistimologi Dialectical and Historical Materialism) ]]>
<![CDATA[Irzum Farihah]]>
<![CDATA[ FIKRAH Vol 3, No 2 (2015): FIKRAH: JURNAL ILMU AQIDAH DAN STUDI KEAGAMAAN ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus ]]>
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DOI: 10.21043/fikrah.v3i2.1823
<![CDATA[Artikel ini melihat bagaimana pendekatan materialisme historisKarl Marx, berdasar pada dalil bahwa produksi dan distribusibarang-barang serta jasa merupakan dasar untuk membantumanusia dalam mengembangkan eksistensinya. Menurutnya,bahwa proses kehidupan manusia dari dua faktor yang memilikihubungan sejarah, jaitu faktor ekonomi sebagai basis dan masalahkesadaran manusia yang berwujud dalam ilmu, fisafat, ideologidan agama sebagai suprastruktur. Marx berprinsip bahwa basisekonomi itulah yang menentukan suprastruktur masyarakat.Marx mengungkapkan bahwa perubahan sejarah terjadi denganpertentangan kelas-kelas sosial. Kelas menurut Marx ada duayaitu kelas borjuis yaitu kelas pemilik modal dan kelas proletaryang lebih dikenal sebagai kelas buruh. Jadi kelas-kelas sosialtersebut merupakan perubahan sejarah dan yang menentukanjalan sejarah bukan individu-individu. Adanya dua kelas tersebutakan mengakibatkan pertentangan pada revolusi kelas. Berkaitandengan agama, Marx menyampaikan bahwa agama adalah canduyaitu semakin orang itu mengabdikan diri pada agamanya, makadia akan kehilangan dirinya sendiri. Bagi Marx manusia yangmembuat agama, bukan agama yang membuat manusia.]]>
<![CDATA[Sedekah Online Yusuf Mansur: Otoritas dan Bahasa Agama di Media Sosial ]]>
<![CDATA[Mansur Hidayat]]>
<![CDATA[ FIKRAH Vol 6, No 1 (2018): June 2018 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus ]]>
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DOI: 10.21043/fikrah.v6i1.2602
<![CDATA[The study explained religious authority in social media by exploring on online alms dakwah delivered by Yusuf Mansur (YM). The problems were how the online dakwah by Yusuf Mansur delivered through social media and how far online alms of Yusuf Mansur has the authority to be followed. The research purposed to find out the way YM constructs authority and language of religion on social media in alms dakwah and learn how far YM authority is followed by the audience. In addition, the study is used to understand the role of social media in philanthropy activities. The study referred to four months of online and offline ethnographic fieldwork toward activity related to YM online alms on social media. Results show that the YM alms dakwah was a focus on the layer of authority: self-presentation, switching code, and textual reference. These three things were useful to reinforce the legitimacy of message of YM online alms dakwah as well as efforts to keep the existence of social media. While the message of dakwah was communicated by linked on material rewards. These efforts were able to strengthen audience believe in alms, but the audience with a different ideology tend to selective in receiving messages.]]>
<![CDATA[PARADIGMA ISLAM KRITIS (Studi Pemikiran Teologi Pembebasan Ali Asghar dan Kiri Islam Hasan Hanafi) ]]>
<![CDATA[Muhammad Mustaqim]]>
<![CDATA[ FIKRAH Vol 3, No 2 (2015): FIKRAH: JURNAL ILMU AQIDAH DAN STUDI KEAGAMAAN ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus ]]>
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DOI: 10.21043/fikrah.v3i2.1799
<![CDATA[Tulisan ini mengkaji tentang pemikiran islam kritis yang direpresentasikan oleh dua tokoh Islam, Ali Ashghar Engineer dan Hasan Hanafi. Studi difokuskan pada dua karya tokoh tersebut, yakni buku Islam Teologi Pembebasan dan Kiri Islam. Analisis menggunakan pendekatan analisis isi, dimana konsep yang terdapat pada teks kemudian dikaji dan disimpulkan. Hasilnya, Islam sama-sama menjadi spirit, teologi, etika, dan paradigm kritis dalam memandang realitas. Paradigma kritis melihat realitas sebagai sebuah sistem yang terbangun. Perubahan social diperlukan dalam rangka membangun relasi social yang adil.]]>
<![CDATA[Sakralitas Waruga: Situs Suci dan Identitas Kultural Masyarakat Minahasa ]]>
<![CDATA[Mick Mordekhai Sopacoly]]>;
<![CDATA[Izak Y. M. Lattu]]>;
<![CDATA[Ebenhaizer I. Nuban Timo]]>
<![CDATA[ FIKRAH Vol 7, No 2 (2019): December 2019 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus ]]>
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DOI: 10.21043/fikrah.v7i2.5055
<![CDATA[This article aims to explore Waruga cultural site focusing on rituals and sacredness performed by indigenous community in Minahasa. The data was obtained through interview, observation, documentary and literature studies in a qualitative manner. The community made totems as a sacred, symbols of identity and a social cohesion. This attitude was obvious when the Minahasa indigenous community held a ritual to respect their ancestors (dotu) as well as to relate to the Most High (Opo Empung). Through the rituals, the community had ties with one another and confirmed the identity of Tou Minahasa. The Waruga had a significant influence on the Minahasa indigenous community because it had noble values. Everything related to the Waruga, both ancestral spirits, burial grounds and heirloom lands were considered sacred. Therefore, the Waruga was not only an ordinary site, but also a sacred site. This study concludes that the Waruga was a totem and unifying symbol of Minahasa maintaining social solidarity.]]>
