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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229 Documents
<![CDATA[Meneguhkan Islam Harmoni Melalui Pendekatan Filologi ]]>
<![CDATA[Nur Said]]>
<![CDATA[ FIKRAH Vol 4, No 2 (2016): FIKRAH: JURNAL ILMU AQIDAH DAN STUDI KEAGAMAAN ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Jurusan Ushuluddin, Institut Agama Islam Negeri Kudus ]]>
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DOI: 10.21043/fikrah.v4i2.2084
<![CDATA[Indonesia dihuni oleh sebuah bangsa yang memiliki kelimpahan aneka seni dan budaya. Salah satu produk budaya yang khas nusantara adalah naskah kuno. Maka menjadi sebuah keniscayaan menjadikan naskah kuno sebagai bagian dari sumber utama dalam meneguhkan Islam nusantara. Maka ilmu filologi mutlak diperlukan. Paper ini akan membahas ruang lingkup manuskrip di nusantara serta menjelaskan pemahaman tentang pendekatan filologi secara teoritis dan praktis. Penulisan paper ini merupakan bagian dari penguatan theoretical framework melalui review literatur secara kritis. Kesimpulannya adalah bahwa hampir di setiap kota lintas pulau di Indonesia ditemukan sejumlah manuskrip dengan ragam aksara, bahasa dan materi isinya yang mencerminkan kedalaman spiritualitas bangsa. Salah satu tugas filolog adalah peran pokoknya adalah melakukan transliterasi (alih aksara), agar naskah kuno tersebut bisa dibaca lebih luas dan selanjutnya mengkajinya secara interdisipliner sebagai bahan untuk rekonstruksi budaya. Sejauhmana produk riset filologis tersebut memberi kontribusi keilmuan tergantung kecerdasan dan kreatifitas peneliti mendialogkan dengan disiplin keilmuan yang ditekuninya sehingga mampu meneguhkan identitas Islam nusantara yang dikenal ramah dan harmoni dalam relasi dengan Tuhan, sesama manusia dan lingkungan.]]>
<![CDATA[Perubahan Interaksi Sosial Acara Halal bi Halal pada Masa Pandemi Covid-19 di FISHUM UIN Sunan Kalijaga Yogyakarta ]]>
<![CDATA[Napsiah Napsiah]]>;
<![CDATA[Marfuah Sri Sanityastuti]]>
<![CDATA[ FIKRAH Vol 8, No 2 (2020): December 2020 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Jurusan Ushuluddin, Institut Agama Islam Negeri Kudus ]]>
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DOI: 10.21043/fikrah.v8i2.7633
<![CDATA[During the Corana Virus pandemic, social interaction in the implementation of the halal bi halal tradition was carried out online to anticipate the spread of the Corana Virus. This activity is something new for the Muslim archipelago. Because of this, the interaction changes from offline to online. This study aims to determine the changes that occur when implementing the halal bi halal tradition. Qualitative descriptive method with direct interview and observation techniques and strengthened by using secondary data obtained from previous research, websites and books are used to obtain this information. The findings of this study are that online social interaction does not fully facilitate social interaction, because online interactions cannot display expressions of sincerity, relief, and joy, which are the expressions of Nusantara Islam in expressing halal bi halal. This is because the use of technology is limited by space and time in the zoom meeting media. Thus, conveying the message of halal bi halal to strengthen relationships can use technology, but not to display halal bi halal expressions]]>
<![CDATA[Harmonisasi Kerukunan Antar Etnis dan Penganut Agama di Lasem ]]>
<![CDATA[Ahmad Atabik]]>
<![CDATA[ FIKRAH Vol 4, No 1 (2016): FIKRAH: JURNAL ILMU AQIDAH DAN STUDI KEAGAMAAN ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Jurusan Ushuluddin, Institut Agama Islam Negeri Kudus ]]>
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DOI: 10.21043/fikrah.v4i1.1511
<![CDATA[Artikel ini mengeksplorasikan tentang kerukunan antar etnis dan antar umat beragama di Lasem. Dalam sejarahnya, interaksi sosial yang terjadi antara masyarakat Lasem pribumi dengan etnis Cina, sejak abad 14 hingga abad 16. Meskipun interaksi kedua etnis tersebut mengalami pasang surut, namun harmoni dan toleransi itu senantiasa berjalan dengan baik. Kedatangan etnis Cina di Lasem melahirkan kebudayaan dan pluralitas dalam masyarakat. Pluralitas itu membentuk sebuah harmonisasi kerukunan dalam beragama dan bersosial. Hubungan yang harmonis antara kedua etnis tersebut terutama ketika bersama-sama melawan penjajah Belanda di bumi Lasem. Harmoni dan toleransi masyarakat muslim Lasem juga dapat lihat dari interaksi penduduk asli secara baik dengan para pendatang, baik yang beragama muslim maupun non muslim yang kebanyakan dari etnis Cina. Dalam kehidupan sehari-hari, harmoni terjaga karena beberapa faktor, yakni perkawinan silang, perasaan bersaudara antarwarga, hingga terbukannya ruang-ruang sosial. Perkawinan silang antarwarga lintas etnik yang terdiri dari orang Tionghoa, pribumi Jawa dan santri, terjadi sejak hadirnya orang Tionghoa di Lasem. Dari sini nampak jelas adanya harmonisasi antar entis dan umat beragama di Lasem sejak zaman jauh sebelum Indonesia merdeka hingga sekarang ini.]]>
<![CDATA[Dinamika Wahabisme di Lombok Timur: Problem Identitas, Kesalehan dan Kebangsaan ]]>
<![CDATA[Mohammad Said]]>
<![CDATA[ FIKRAH Vol 7, No 1 (2019): June 2019 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Jurusan Ushuluddin, Institut Agama Islam Negeri Kudus ]]>
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DOI: 10.21043/fikrah.v7i1.5022
<![CDATA[This paper will examine the influence of Wahabism on local religious culture and practice of the NU and NW. Second, the way Wahabist prcatice da’wa in East Lombok. Third the Wahabi’s views of democracy and nationalism. The presence of Wahabi ideology successfully eliminates culturally religious practices of the NU model. This Arabization further leads to problems of marginalization of both ethnicity and Sasakness identity that eventually bear symptoms of “cultural otherness”. The wahabism development could not be separated from a large funds from Saudi Arabia which mostly used to build mosques and Islamic schools, radio, Youtube channel, and local television as da’wah media. This foreign abundant flow of aid contributes to waning nationalism of this community as they consider the State to have been absent in facilitating their civil rights. As a consequence, this community bans any form of respect to the State, including flag ceremony and national anthems.]]>
<![CDATA[Kebenaran di Era Post-Truth dan Dampaknya bagi Keilmuan Akidah ]]>
<![CDATA[Badrul Munir Chair]]>;
<![CDATA[Zainul Adzfar]]>
<![CDATA[ FIKRAH Vol 9, No 2 (2021): December 2021 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Jurusan Ushuluddin, Institut Agama Islam Negeri Kudus ]]>
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DOI: 10.21043/fikrah.v9i2.12596
<![CDATA[This article discusses the phenomenon of the truth in this post-truth era which does not have a clear theoretical basis and prioritizes emotions and personal beliefs than the objective evidence. But the formation of truth is influentially shaping public opinion. As a result, people indifferently to the scientific truth or factual truth, including in matters of faith. The establish of the truth of faith in the post-truth era is being questioned. This article reveals the aspect of truth that appears in the media as the basis of belief (aqidah). We used the literature study method to determine the formation of truth in the post-truth era in the perspective of the philosophy of science. Specifically, this article will try to answer about how the impact of post-truth on creed scholarship, and how to reaffirm the truth in the post-truth era. The results of this study indicate that emotions and personal beliefs are the target points for alternative truth spreaders in the formation of post-truth. Post-truth can be used as a momentum to test the truth claims made by each religious group. An open truth test is important to do, so that the scientific faith can be an open text. The knowledge of faith will be placed in the context of today's society, so that it can blend with reality.]]>
<![CDATA[Islam dan Modernitas: Pandangan Muslim terhadap Perkembangan Sosial, Politik dan Sains ]]>
<![CDATA[Bani Syarif Maula]]>
<![CDATA[ FIKRAH Vol 5, No 2 (2017): December 2017 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Jurusan Ushuluddin, Institut Agama Islam Negeri Kudus ]]>
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DOI: 10.21043/fikrah.v5i2.2234
<![CDATA[Islam is always highlighted by the world, among others in relation to the values of modernity, since some Muslims indeed reject the values contained in the modernity. This paper explains the Muslim response to the values of modernity in the social and political field, as well as the field of science. The social and political field explains issues of nationalism, democratization, and human rights. While in the field of science will highlight the issue of Muslim view of the theory of evolution. A theory that forms the basis for the development of modern science. The modernity that plagues the Islamic world, with all its positive-negative effects, becomes a challenge that Muslims must face today in contemporary times. Muslims are required to work extra hard to develop their potential to solve the problem. Tajdid and ijtihad are efforts by Muslims to preserve and preserve Islamic teachings to conform to modern values.]]>
<![CDATA[KONTEKSTUALISASI KONSEP ULUL ALBAB DI ERA SEKARANG ]]>
<![CDATA[Azizah Herawati]]>
<![CDATA[ FIKRAH Vol 3, No 1 (2015): FIKRAH: JURNAL ILMU AQIDAH DAN STUDI KEAGAMAAN ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Jurusan Ushuluddin, Institut Agama Islam Negeri Kudus ]]>
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DOI: 10.21043/fikrah.v3i1.1829
<![CDATA[Interaksionisme Simbolik Ritual Meron di Indonesia dan Relevansinya dalam al Quran ]]>
<![CDATA[Ahmad Atabik]]>
<![CDATA[ FIKRAH Vol 8, No 1 (2020): June 2020 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Jurusan Ushuluddin, Institut Agama Islam Negeri Kudus ]]>
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DOI: 10.21043/fikrah.v8i1.7216
<![CDATA[This paper examines the cultural traditions of meron in Pati Indonesia. A tradition that is interpreted with respect to the prophet by bringing a cone made from large rengginang. The method used is qualitative research with an ethnographic approach that aims to find out the meaning of each meron symbol. The theory used is Herbert Blumer's symbolic interactionism that narrates three assumptions of symbols, namely meaning as the basis of human action, meaning created from social interaction and meaning modified through reader interpretation. The results of this paper are that the meron tradition has relevance to the teachings of Islam as a form of da'wah. Rengginang as a symbol of gratitude and togetherness, a mosque as a religious symbol and the arrangement of rengginang is a symbol of the levels of Iman, Islam and Ihsan. The relevance of meron to the verses of the Quran, as in the study of QS. al-Baqarah: 260. Rengginang made from rice is hinted at in QS. al-Baqarah: 261 and QS. Al-Fath: 29. While the mosque symbol is strengthened in the QS. At-Taubah: 18-19.]]>
