Akademika : Jurnal Pemikiran Islam
Akademika provides a means for sustained discussion of relevant issues that fall within the focus and scopes of the journal which can be examined empirically. Akademika welcome papers from academicians on theories, philosophy, conceptual paradigms, academic research, as well as religion practices
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<![CDATA[CONSTRUCTION ORGANIZATIONAL CULTURE IN GENDER PESANTREN THROUGH KIAI’S TRANSFORMATIONAL LEADERSHIP ]]>
<![CDATA[Umiarso Umiarso]]>;
<![CDATA[Abd. Muhith]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 24 No 1 (2019) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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<![CDATA[Through transformational leadership, pesantren are able to make institutional changes to achieve success. Because this leadership style can build a strong organizational culture for the effectiveness of Islamic education in pesantren. Therefore, KHMA in PNIA is very effective in carrying out the construction of pesantren culture and shapes the behavior of all pesantren human resources. Therefore, this research uses a qualitative approach with a phenomenological type; which aims to identify and analyze the kiai's transformational leadership style in building an organizational culture in pesantren. The theoretical framework used to analyze the dynamics of the kiai's leadership is the paradigm of Bass & Riggio. He divided the four dimensions of transformational leadership, i.e: idealized influence, inspirational motivation, intellectual motivation, and individual consideration. This research found KHMA constructs pesantren culture by taking from the thoughts of ulama' salaf which are contained in the book of salaf -which is commonly called Kitab Kuning. On the one hand, the effectiveness of KHMA's self-leadership in PNIA is also inseparable from the normative doctrinal values of Islam, so that the kiai's leadership style is based on Islamic values. The implication is that the construction of organizational culture ranging from a philosophical framework to the practical values of pesantren needs to be bound by the basis of social-religious transformation. Keywords: Transformational Leadership, Kiai, and Organizational culture]]>
<![CDATA[CONCEPT OF MAQASYID SYARIAH FAMILY SAKINAH IN THE AL-MISBAH TAFSIR BY MUHAMMAD QURAISH SHIHAB ]]>
<![CDATA[Nurhadi Nurhadi]]>;
<![CDATA[Mawardi Dalimunthe]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 24 No 1 (2019) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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<![CDATA[The concept of sakinah family according to Muhammad Qurasih Shihab in Tafsir Al-Mishbah there are ten basic constructs, namely: 1). Marriage unites spirituality (mind) and body. 2). Marriage brings calm. 3). Know each other. 4). Love each other. 5). Love each other. 6). Biological channeling. 7). Sourced from all family members. 8). Its function brings together two large families. 9). Sourced from the heart (heart), then radiated outward in the form of activity (husband and wife). 10). Sakinah family strongly supports the effectiveness of worship to God. Ten constructs, the essence of Maqasyid sharia from the concept of the sakinah family according to Muhammad Quraish Shihab in the interpretation of Al-Mishbah is mahabbatullah (love of Allah). Love (mawaddah) is a tree that thrives in the heart. The root is humility to the lover (warahmah), the trunk is the introduction to him, the branch is fear of God and the creature must not let anyone stain it, the leaves are shy to shame and humiliation, the fruit is the unity of the heart that gives birth to cooperation, the flowers are mutually guarding each other's honor and closing the other's shame, the seed is calm (sakinah), while the water that watering it is remembering and mentioning his name. The thinking of Muhammad Quraish Shihab about sakinah family in the interpretation of al-Mishbah in terms of the development of Islamic family law in Indonesia that the concept of sakinah family is very relevant to the Marriage Law, because his concept according to article 1 is to establish a happy and eternal family based on the Godhead The Almighty. Keywords: Concept, Maqasyid Syariah, and Sakinah Family]]>
<![CDATA[RELIGIOUS INTERPRETATION ON PANCASILA METHODOLOGICALLY AND EMPIRICALLY IN IMPLEMENTING ISLAMIC INSIGHT IN INDONESIAN ARCHIPELAGO ]]>
<![CDATA[Wahyudin Wahyudin]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 24 No 1 (2019) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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<![CDATA[Religious interpretations of Pancasila in implementing Islamic insights result from interpretations of religious teachings. For example, the interpretation of the principles of Indonesian unity is the Islamic ummah. The Indonesian context of the unity of all nations in the archipelago is a unity; Indonesian people with BhinekaTunggalIka ties. Indonesia is a great nation since the Kingdom of Srivijaya, Majapahit with Palapa pledge is strong, strong and advanced and respected by other countries. The kingdom collapsed not because of an external threat, but it was damaged from the inside. The Indonesian nation at present is a great nation, in essence feared by foreign countries. Indonesia cannot be bombarded from the outside. The method of infiltration into various ways; liberalism, secularism, 'radicalism, fundamentalism and so on. This country is prosperous, “gemah ripah loh jinawi” should be toto tentrem kerto raharjo. The source of his wealth is the struggle of foreign countries no matter how and how. Our present and future duties are to defend the sovereignty of the Republic of Indonesia in any way. The fact is that government policies tend to side with foreigners. If you are not vigilant early on, the Indonesian nation can be lost. For example, in Singapore, Malay tribes were destroyed, American Indians were marginalized, Australia aboriginal tribes were isolated, Palestinians had no territory. Jakarta Betawi tribes began to be evicted. Keywords: Interpretation, Islam, Pancasila and implementation]]>
<![CDATA[THOUGHT OF NUSANTARA MOSLEM SCHOLARS: FIQH CONCEPTS OF SYEIKHARSYAD AL-BANJARI IN SABILALMUHTADIN ]]>
<![CDATA[Muhammad Roy Purwanto]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 24 No 1 (2019) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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<![CDATA[In the current context, the fiqh concepts of ulama nusantara(Nusantara Moslem Scholars) are important to be discussed as it has local wisdoms, progressivity, and adaptability in giving solutions to the society’s problems. This paper will discuss the fiqh concepts ofSyeikhArsyad al-Banjari in his book entitled SabilalMuhtadin that discusses fiqh(Islamic jurisprudence) in the perspective of Nusantara’s society, especially Banjarese society. This paper uses normative-sociological approach in analyzing the fiqh concepts of SyeikhArsyad al-Banjari, such as, zakat receivers, floating lavatory, corpse burial in coffin (tabala), and providing food for mourners. The results of the study indicate that al-Banjariwas mainly relied on “custom is law” (al-adatumuhakkamah) and “generating benefits or mashlahah and declining damage” (jalb al-mashalihwadar’ al-mafasid) in his ijtihad (independent reasoning). He also believed that law evolved according to the society’s situation and condition (taghayyur al-ahkamyata’allaqu bi taghayyur al-azminahwa al-amkinah). All of al-Banjari’s concepts are in-line with Syafi’iyyah school. Keywords: Ijtihad, Fiqh, Nusantara, and Sabilal Muhtadin]]>
<![CDATA[INDONESIAN ISLAMISM: THE WAR OF ISLAMIC LITERACY FROM MILLENNIALISM TO RADICALISM ]]>
<![CDATA[Elia Tambunan]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 24 No 1 (2019) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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<![CDATA[This paper shows another dimension of the phenomenon of Islamism Indonesia. By doing the interpretation of a number of circumstantial historical Islam literacy with traces of the historical aspect as the research methodology, the authors found one important factor that gave birth to Islamism Indonesia is literacy not just ideology as believed by many scholars. The resulting literacy evolved in various forms of media, and thus generated by the Indonesia who settled in the Middle East, Islamic Indonesia elite, and ustad virtual at the estuary of the society in the war on Islam. This paper contributes to the efforts of Islamic Studies scholars from Indonesia to include literacy in Islamic Indonesia as part of the phenomenon of global Islamism manifestation in the development of the study of contemporary Islamist movements. Keywords: Indonesian Islamism, Milleniarism, and Radicalism]]>
<![CDATA[CONSTRUCTING THE EPISTEMOLOGICAL ASPECT FIQH NUSANTARA ]]>
<![CDATA[Moh Mukri]]>;
<![CDATA[Imam Mustofa]]>;
<![CDATA[Fauzan Fauzan]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 24 No 1 (2019) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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<![CDATA[This article proposes an epistemology of Nusantara Fiqh. Considering the fact that the majority of Indonesia’s population is Muslim and that the tribes, ethnicities and religions are diverse, it is necessary to construct an epistemology of Indonesian Islamic law that is compatible with such a condition. The Indonesian Fiqh has its own characteristics. Fiqh and the study of Nusantara Islamic law must be based on an epistemology that considers that plurality. This study employed a qualitative approach with inductive analysis where the researcher created categories of various themes and certain patterns from the research data. Then, the categories were formulated based on the records of existing data. The result of this study is the development of the Indonesian Islamic law epistemology using the istiṣlaachii model aimed at giving benefits for the Indonesian people by combining naṣ size or text with a logical view, communicating text and tradition (context). The integration of the two was done so that the benefits to be obtained adhere to the syara’ and only use logical considerations and the social reality. The integration of naṣ and logical view was done so that ijtihad does not become textual dogma without considering realistic and practical benefits. Keywords: Ushul Fiqh, Nusantara, and Epistemology]]>
<![CDATA[MAINSTREAMING THE KNOWLEDGE OF ISLAMIC EDUCATION WITH PROGRESS AND OF ISLAM NUSANTARA EDUCATION ]]>
<![CDATA[Suyadi Suyadi]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 24 No 1 (2019) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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<![CDATA[The knowledge of Indonesian Islamic education is still strongly influenced by Middle Eastern Islamic education, which is currently experiencing political turmoil and bloodshed due to the transnationalism and global Salafism movement. If this condition continues, Indonesian Islamic education will suffer the same fate. In such a situation, Islamic education with progress and Islam Nusantara education must appear prominent, becoming the mainstream (mainstreaming) as a stronghold of the NKRI. Although some studies deliberately make the difference between them, they have the potential for conflict, but the principle of caring for diversity must be put forward. Library research with this qualitative approach formulates the scientific mainstreaming of Islamic education with progress and Islam Nusantara education amidst the flow of transnational Islamic education. The findings of this study indicate that the scientific advancement of Islamic education with progress is Al-Islam and Kemuhammadiyahan (AIK) while that of Islam Nusantara education is Aswaja. AIK develops knowledge that supports the local wisdom and diversity, while Aswaja maintains local wisdom and national character through science. Both represent the science of moderate Islamic education that is more enlightening than Middle Eastern Islam; thereby, it has the potential to promote Indonesia as a barometer of Islamic world education. Keywords: Islamic education, Kemuhamamdiyahan, and Aswaja]]>
<![CDATA[DIGITAL REORIENTATION OF ISLAMIC HIGHER EDUCATION IN INDONESIA ]]>
<![CDATA[Kastolani Kastolani]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 24 No 1 (2019) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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<![CDATA[The digital era and rapid technological developments require responses from various institutions to be able to survive and be able to use it well. Islamic education also needs to respond to this. Therefore, the reorientation of Islamic education in the digital era is important to discuss. This article aims to discuss various thoughts related to the reorientation of Islamic education in the digital era. The discussion is focused on approaches, models, and methods in Islamic studies at Islamic higher education using descriptive analysis. This article recommends the reorientation of Islamic education in the digital era can be done through three things, namely first, with a historical approach, second, by avoiding pseudo-diversification models, and third, by using Blended e-learning methods. Thus the Islamic Higher Education institutions can carry out its role and function in education that is sensitive to the times and at the same time the manifestation of Islam as rahmatanlil 'alamin in the digital era. Keywords: Blended E-Learning, Digital Era, and Technology.]]>
<![CDATA[THE CONCEPT OF LEADERSHIP OF THE TRANSNATIONAL ISLAMIC IDEOLOGY PERSPECTIVE AND RESPONSES TO DEMOCRACY PRACTICES IN INDONESIA ]]>
<![CDATA[Arifin, Zainal]]>;
<![CDATA[Rohmah, Lailatu]]>
<![CDATA[ AKADEMIKA: Jurnal Pemikiran Islam Vol 24 No 1 (2019) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v24i1.1474
<![CDATA[This research analyses the concept of leadership within transnational Islam tradition in Indonesia and their response towards democracy, particularly within three largest transnational organizations of Jama’ah Tabligh, Jama’ah Tarbiyah, and Hizbut Tahrir Indonesia (HTI). Based on an extensive literature study and in depth interviews, this research found that: first, leadership concept in the tradition of (1) Jamaah Tabligh is called “Amir” which is appointed through a dialogue (musyawarah). The Amir is responsible to preach ‘the da’wah ‘ala> Minhaj an-Nubuwwah (proselytizing Islam using Prophetic methods) through ‘khuru>j fi> sabi>lilla>h; (2) Jama’ah Tarbiyah is called “Majlis Syuro” as the highest body of the Islamic party which functions as “ahlul halli wal ‘aqdi” (the consultative assembly) in its political movement represented by Partai Keadilan Sejahtera (Prosperous Justice Party/ PKS); and (3) HTI is called “Khalifah” that calls for the system of ‘Khila>fah ‘ala> Minha>ji an-Nubuwwah’. Second, those three organizations have divergent responses regarding the practice of democracy in Indonesia. The responses are (1) Jamaah Tabligh chooses to be apolitical and let its followers whether to participate in the democracy or not; (2) Jamaah Tarbiyah supports the democracy system by establishing Prosperous Justice Party (PKS), and (3) HTI opposes democracy because the concept is born from the capitalist ideology, a kufr system as it created by human and is not taken from Shari’ah concept.]]>
<![CDATA[INDONESIAN ISLAMISM: THE WAR OF ISLAMIC LITERACY FROM MILLENNIALISM TO RADICALISM ]]>
<![CDATA[Tambunan, Elia]]>
<![CDATA[ AKADEMIKA: Jurnal Pemikiran Islam Vol 24 No 1 (2019) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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<![CDATA[This paper shows another dimension of the phenomenon of Islamism Indonesia. By doing the interpretation of a number of circumstantial historical Islam literacy with traces of the historical aspect as the research methodology, the authors found one important factor that gave birth to Islamism Indonesia is literacy not just ideology as believed by many scholars. The resulting literacy evolved in various forms of media, and thus generated by the Indonesia who settled in the Middle East, Islamic Indonesia elite, and ustad virtual at the estuary of the society in the war on Islam. This paper contributes to the efforts of Islamic Studies scholars from Indonesia to include literacy in Islamic Indonesia as part of the phenomenon of global Islamism manifestation in the development of the study of contemporary Islamist movements. Keywords: Indonesian Islamism, Milleniarism, and Radicalism]]>
