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[HALAL CUISINE PREFERENCES IN URBAN AREAS WITH MUSLIM MINORITY: A CASE RESEARCH OF MANADO ]]>
<![CDATA[Samad, Telsy Fratama Dewi]]>;
<![CDATA[Sugeng, Anggoro]]>;
<![CDATA[Ayub, Talha]]>;
<![CDATA[Taufani, Taufani]]>
<![CDATA[ AKADEMIKA: Jurnal Pemikiran Islam Vol 27 No 2 (2022) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v27i2.5746
<![CDATA[The phenomenon of halal cuisine is gaining prominence not only within Muslim communities but also in non-Muslim region. Therefore, this research aimed to explain the phenomenon of halal cuisine in Muslim minority region of Manado, North Sulawesi, Indonesia. Using a qualitative research design with a case research method, interviews were conducted with five Muslim merchants to gather pertinent information. The results showed the presence of Muslim merchants selling halal cuisine in Manado, despite it being Muslim minority area. Merchants expressed confidence in the potential development of halal cuisine in the region. Additionally, the use of halal signs (logo) by Muslim merchants served to assure customers of halal status of their products. It was also observed that both Muslim and non-Muslim customers patronized the merchants, showing a broad appeal for halal cuisine. In conclusion, despite Manado being recognized as a Muslim minority region, Muslim merchants played a significant role in promoting their halal cuisine within the region.]]>
<![CDATA[NGOs CONTESTATION ON ISLAMIC HIJRI CALENDAR IN URBAN MUSLIM SOCIETY IN INDONESIA: FROM AUTHORITY TO IDENTITY ]]>
<![CDATA[Rofiuddin, Ahmad Adib]]>;
<![CDATA[Hakim, Ahmad Luqman]]>
<![CDATA[ AKADEMIKA: Jurnal Pemikiran Islam Vol 27 No 2 (2022) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v27i2.5357
<![CDATA[This article discusses on religious contestation on determination of Islamic Calendar in Urban Muslim society in Indonesia. An Indonesian Islamic calendar discourse is always dominated by Nahdatul Ulama and Muhammadiyah as two largest Islamic NGOs. The choice of individuals from this group to fill the office of Minister of Religious Affairs, the official authority, is a sign of the domination amongst these mass organizations. To analyze the contestation of religious authority, this paper recommends the application of an analytical framework of the Gramsci’s hegemony theory which illustrates the contestation between them. Data were gathered through in-depth interviews with the two organizations' experts in Islamic astronomy, which were then evaluated using a descriptive approach. The finding of this paper reveal that the contestation between Nahdatul Ulama and Muhammadiyah not only in relation to the power, but also strengthening the identity of each group to shows their power on Islamic Calendar discourse in Indonesia.]]>
<![CDATA[THE PERCEPTION OF ISLAMIC RELIGIOUS EDUCATION AND ITS IMPLICATIONS FOR CURRICULUM DEVELOPMENT IN THE ERA OF SOCIETY 5.0 ]]>
<![CDATA[Md Sawari, Siti Salwa]]>;
<![CDATA[Muflihin, Ahmad]]>;
<![CDATA[Warsiyah, Warsiyah]]>;
<![CDATA[Madrah, Muna Yastuti]]>
<![CDATA[ AKADEMIKA: Jurnal Pemikiran Islam Vol 27 No 2 (2022) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v27i2.5805
<![CDATA[Based on the Digital Civility Index (DCI), Indonesian internet users are ranked at the lowest position within Southeast Asia in terms of their Digital Civility Index. This observable trend is closely associated with the proliferation of fake information, hate speech, cyberbullying, discriminatory behavior, and instances of fraud. Additionally, the process of modernization has significantly increased the consumptive tendencies within people's lifestyles. It is essential to note that Indonesia, with the world's largest Muslim population, is deeply rooted in religious beliefs. The country is ready to face the coming era of what is known as the era of society 5.0. Therefore, this study analyzed the public perception among urban dwellers in Semarang, focusing on the role of religious education as an aspect of curriculum development in the era of Society 5.0. In this context, the qualitative analysis was conducted using a method of phenomenology to obtain data through interviews, observations, and documentation. The results showed that contextualization of the Islamic religious education curriculum was needed to suit the needs of society. Islamic religious education taught students the physical (shari'a) and the spiritual dimensions (essential) to improve spirituality for urban Muslim communities as a basis for values in everyday behavior. In this context, the education instilled the importance of monotheism and ethics in using technology. Even though the era of Society 5.0 placed humans at the center (anthropocentric), the concept of Islamic religious education instilled the notion of God remaining at the centre (theocentric).]]>
<![CDATA[URBAN MUSLIM EDUCATION AND HARMONY IN DIVERSITY: ISLAMIC EDUCATION AT CHRISTIAN MAJORITY SCHOOL IN MANADO CITY ]]>
<![CDATA[Mumtazul Fikri]]>;
<![CDATA[Marzuki Marzuki]]>;
<![CDATA[Ahmad Faizuddin]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 27 No 2 (2022) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v27i2.5298
<![CDATA[This study aims to determine a pattern of harmonization of urban Muslim education in interfaith relations and forms of harmonization in Christian-majority schools in Manado. This research was qualitative research through a case study method. The research data were collected through in-depth interviews, focus group discussions (FGD), observation, and documentation. This research was conducted at the Manado State Senior High School, with the research subjects are the principal, teachers, and students. The results show that the first pattern of harmonization that occurs in urban Muslim education in the city of Manado is accommodation. Second, harmonization of urban Muslim education in Manado occurs in four forms, namely: (1) the existence of Islamic religious teachers; (2) the availability of Islamic education facilities and infrastructure; (3) the ease in performing praying for Muslim students and teachers; (4) the freedom to wear Muslim clothing for women and to use symbols of the Islamic religion in the school; and (5) the facilitation provided by the school to celebrate Islamic holidays (PHBI).]]>
<![CDATA[BUILDING A DIGITAL-BASED (POST-PANDEMIC) MODERATE MUSLIM URBAN COMMUNITY: REFLECTION ON THE INTERPRETATION OF DA’WAH VERSES ]]>
<![CDATA[Azizy, Jauhar]]>;
<![CDATA[Sihabussalam, Sihabussalam]]>;
<![CDATA[Desmaliza, Desmaliza]]>
<![CDATA[ AKADEMIKA: Jurnal Pemikiran Islam Vol 27 No 2 (2022) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v27i2.5547
<![CDATA[Extremism is a common problem requiring resolution by various parties. One of the causes of extremism is the paradigm of primordialism and ethnocentrism, which asserts the superiority of individuals or groups and tends to demean others. In addition, socio-religious changes due to the Covid-19 pandemic also have intensified the situation of a pluralistic Indonesian society and have even permeated through cyberspace. Therefore, this study aimed to reflect on the interpretation of the verses calling for a response to the post-Covid-19 condition of Muslim urban communities. This study also aimed at maintaining the harmony of Indonesian society, specifically urban Muslims, while reinforcing a moderate attitude after the outbreak. A qualitative method was adopted using content analysis. The result showed that the reflection of these da'wah verses led to the importance of digital da'wah as a means of building (post-pandemic) moderate urban Muslim communities by upholding the goals of Islam, namely rahmatan li al-‘alamin, and collective benefit. Six ways were identified in building a moderate, digital-based Muslim urban community. First, through media literacy and digital literacy, second, a preacher must have the courage to expose potential, third, grounding the content of moderation on social media, and fourth, forming a group of moderate-minded digital media account managers. The fifth is strengthening collaboration with influencers (people who are influential in social media) and the sixth is courteous communication.]]>
<![CDATA[DA’WAH AMONG URBAN MUSLIMS IN INDONESIA ]]>
<![CDATA[Setiawati, Rini]]>;
<![CDATA[Rolando, Dede Mercy]]>;
<![CDATA[Putra, Robby Aditya]]>;
<![CDATA[Koroglu, Osman]]>
<![CDATA[ AKADEMIKA: Jurnal Pemikiran Islam Vol 27 No 2 (2022) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v27i2.5505
<![CDATA[The condition of da'wah portraits in the current era of information globalization which is increasingly heavy and complex is certainly a challenge for the development of da'wah. The emergence of problems that target the younger generation is a point of threat to the survival of Muslims, especially in Indonesia. This study aims to look at the portrait of the current da'wah problem and its strategy. The type of research used is a literature review. The results obtained are portraits of the problems faced and become challenges and threats for da'wah activists and da'i namely "silting of faith" due to the progress of the times such as problems related to the erosion of Faith and Manner, shifts in the authority of a single religion, problems of pluralistic, hedonistic, individualistic society. towards a materialistic society associated with rationalistic Muslims. The characteristics of the profile of the Indonesian Muslim community have caused problems both internally and externally. So that this reality requires the application of an effective and efficient da'wah strategy by linking the elements of preachers, messages as well as media in order to compete and maintain Islamic values in the midst of the threat of the times by improving the quality in terms of substantive and methodological competence, increasing the values of rahmatan lil alamin and universal values and the importance of mastering information technology with the use of media up-to-date.]]>
<![CDATA[THE URBAN MUSLIM THOUGHT IN THE AGE OF INFORMATION: MUHAMMADIYAH DIGITAL QUR’ANIC INTERPRETATION ]]>
<![CDATA[Ni'mah, Siar]]>;
<![CDATA[Hamzah, Amir]]>;
<![CDATA[Hawirah, Hawirah]]>;
<![CDATA[Umar, Umar]]>;
<![CDATA[Amin, Saifuddin]]>
<![CDATA[ AKADEMIKA: Jurnal Pemikiran Islam Vol 27 No 2 (2022) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v27i2.5296
<![CDATA[Advancements in information technology are profoundly impacting various aspects of human life, particularly within urban Muslim communities. Responding to the technological shifts, communities like Muhammadiyah engage in digital interpretation. Therefore, this study aimed to analyze Muhammadiyah interpretation, specifically focusing on Tafsir at-Tanwir through the Tarjih Channel Majelis Tarjih and Tajdid PP. Muhammadiyah. Two main aspects were also addressed, namely the methodology and the characteristics of digital interpretation by Muhammadiyah as presented in Tarjih YouTube Channel. A descriptive analytical Qualitative approach was adopted, and the collected data were then analyzed through data condensation, reduction, presentation, and conclusion. The results showed (1) the emergence of a new form of interaction with the Qur’an in the digital era, (2) the utilization of tahlily and maudhu’i methods in presenting Tafsir at-Tanwir, and (3) the active role of Tafsir at-Tanwir in shaping contemporary interpretations, specifically in the dissemination of interpretations digitally. In addition, the results showed that Muslims now have greater proximity and accessibility to Qur’anic interpretation compared to previous eras. This indicated that urban Muslims, specifically Muhammadiyah, contributed significantly to da'wah through digital media interpretation of Qur'anic verses on the Tarjih Channel.]]>
<![CDATA[RELIGIOUS MOBILITY AND IDENTITY IN THE LIVES OF URBAN MUSLIM COMMUNITY IN AUSTRALIA: AN ANATOMY OF RELIGIOUS PRACTICE ]]>
<![CDATA[Hefni, Wildani]]>;
<![CDATA[Ahmadi, Rizqa]]>;
<![CDATA[Purnomo, Maslathif Dwi]]>
<![CDATA[ AKADEMIKA: Jurnal Pemikiran Islam Vol 27 No 2 (2022) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v27i2.5411
<![CDATA[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.]]>
<![CDATA[INTERNATIONALIZATION OF AHLUSSUNNAH WAL-JAMA’AH IN SOUTHEAST ASIA: ANALYSIS OF THE DA’WAH MOVEMENT KH ALI TUNGKAL ]]>
<![CDATA[Saidina Usman]]>;
<![CDATA[Ris'an Rusli]]>;
<![CDATA[Masyhur Masyhur]]>;
<![CDATA[Makmur Harun]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 27 No 2 (2022) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v27i2.5455
<![CDATA[The internationalization of Ahlussunnah Waljama'ah Islam in Southeast Asia in particular is growing rapidly. The spirit of maintaining the scientific sanad and teachings of Ahlussunnah Waljama'ah is one of the efforts to internationalize the role of KH Ali Tungkal's da'wah. With qualitative-descriptive and pure field research using bibliographical data methods, documentation, and interview results through a historical approach, this study explores: (1) The characteristics of the Islamic da'wah of Ahlussunnah Waljama'ah KH Ali Tungkal. (2) The Urgency of Internationalization of Ahlussunnah Waljama'ah Islam in Southeast Asia in a contemporary context with. The results of this study show that: (1) the characteristics of KH Ali Tungkal's missionary strategy movement, namely by establishing the Qadiriyah wa Naqsabandiyah (TQN) Tarekat. KH Ali Tungkal also founded the Al Baqiatus Shalihat Islamic boarding school. The characteristics of KH Ali Tungkal's da'wah material generally follow the Ahlussunnah Waljama'ah school. KH Ali Tungkal's da'wah material was planned as much as possible by referring to the books of Kifâyat al-Awwâm, Tuhfat al-Murȋd 'alâ Syarh Jauharat al-Tawhȋd, Syarh Hikam li 'Abdullâh al-Syarqâwȋ, Kifâyat al-Mubtadi'ȋn, Aqâ'id al -Faith and 'Charity Ma'rifah. The method of preaching KH Ali Tungkal both in the Al-Baqiyat Islamic Boarding School environment and in the community with Bil Lisan and Bil Qalam da'wah. (2) The internationalization of Ahlussunnah Waljama'ah Islam with tolerance, moderation, balance, and friendliness to all mankind is the most important thing in the context of Muslims in the contemporary era. So that KH Ali Tungkal's students are in Indonesia, Malaysia, Singapore, and Thailand. Internationalization and universalization of Islam Ahlussunnah Waljama'ah are increasingly unavoidable.]]>
<![CDATA[THE TRANSFORMATION OF THE BEUT DARÔH AND KENDURI KHATAM TRADITIONS IN URBAN COMMUNITY OF BANDA ACEH CITY ]]>
<![CDATA[Al-Fairusy, Muhajir]]>;
<![CDATA[Ikhwan, M.]]>;
<![CDATA[Aziz, Darlis]]>;
<![CDATA[Mulia, Muji]]>
<![CDATA[ AKADEMIKA: Jurnal Pemikiran Islam Vol 27 No 2 (2022) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v27i2.4831
<![CDATA[This study aimed to investigate the issue of religious traditions in Aceh from the perspective of understanding and interpreting Quran, specifically focusing on the beut darôh tradition, culminating in the ceremony of kenduri khatam. This indigenous ritual has been practiced for a long time in Aceh culture and is exclusively celebrated during the month of Ramadan. Moreover, the main objective of the beut darôh is to enliven the night during Ramadan after the tarawih prayer in every mosque and meunasah (Muslim house of worship), often in rural communities. This ritual reaches its peak at the end of Ramadan with the commemoration of kenduri khatam, an inclusive ritual engaging the entire community. Specifically, Aceh Besar and Banda Aceh were the primary areas where this practice evolved and changed. This study commenced with the question, "Why have the beut darôh and kenduri khatam traditions developed in Aceh urban community?", adopting qualitative method and incorporating grounded study. The results showed that the beut darôh and kenduri khatam traditions were integral parts of Aceh religious identity and culture. The beut darôh was not merely a custom of collective Quran reading but also an educational space for Quran learning. Aceh community considered kenduri khatam as an expression of gratitude, comprising both social interactions and religious customs in local traditions. In addition, the beut darôh tradition was initially prevalent in Aceh rural communities, and gradually expanded in urban communities, even though there were practical distinctions in this tradition.]]>
