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[HOW AND WHEN ISLAMIC WORK ETHIC LEADS TO EMPLOYEE VOICE IN URBAN MUSLIM COMMUNITY?: THE ROLE OF CIVILITY CLIMATE AND ORGANIZATIONAL IDENTIFICATION ]]>
<![CDATA[Suryani Suryani]]>;
<![CDATA[Hendryadi Hendryadi]]>;
<![CDATA[Itang Itang]]>;
<![CDATA[Ali Akhmadi]]>;
<![CDATA[Yulius Dharma]]>;
<![CDATA[Swarmilah Hariani]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 28 No 2 (2023) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v28i2.6281
<![CDATA[The current study uncovers a new paradigm in studying employee voice using a religious approach: Islamic work ethics (IWE). The research model involves a direct relationship between IWE and employee voice, indirectly through civility climate, and a moderate effect of organizational identification in urban Muslim communities, especially in the education sector. A time-lag data-collecting method captured 278 lecturers at various Islamic universities. The PLS-SEM analysis results confirmed most hypotheses: first, the IWE positively relates to civility and employee voice. Second, the result demonstrated that civility climate plays a significant role in encouraging employee voice. However, the study did not find evidence to support civility climate's interplay role in the relationship between IWE and employee voice. Finally, the research confirmed that organizational identification is a crucial predictor and moderator of employee voice. The urban Muslim community is a diverse group, both culturally and ethnically. This diversity creates an environment that fosters positive cultural exchange and critical thought discussions regarding Islamic thought. The study's findings provide valuable insights into the relevance and implementation of IWE in urban Muslim communities, particularly in Indonesia's education sector. The proposed model has practical and theoretical implications for HR practitioners and the study of IWE in modern society and organizations.]]>
<![CDATA[RELIGIOUS DIGITAL LITERACY OF URBAN MUSLIM SOCIETY IN INDONESIA: A SYSTEMATIC LITERATURE REVIEW ]]>
<![CDATA[Sukijan Athoillah]]>;
<![CDATA[Muhammad Khakim Ashari]]>;
<![CDATA[Muhammad Badat Alauddin]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 28 No 2 (2023) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v28i2.7088
<![CDATA[The current era of disruption is marked with the rapid flow of information on the internet, including religious content. The emergence of the internet clearly has a positive influence although there is also a negative impact. This article aims to determine the use of information and communication technology products in the context of religious literacy and religious digital literacy in urban communities in Indonesia. This research is a library research with a systematic literature review (SLR) approach. Sources of data in this study came from books and journal articles with a reputation in accordance with the theme or content of the discussion, totaling 58 references and published in the last 5 years. The analysis technique uses content analysis. The findings from the results of this study are that information and communication technology products have been widely used in many sectors of human life, including religion. Users who have gadgets or laptops (PCs) make it a tool for accessing religious content with the help of the internet. This is influenced by the dependence on the internet and a variety of religious content that is increasingly massively spread in cyberspace, especially for urban Muslim communities. Religious digital literacy can be used as a real solution to educate the public about access to digital information. This digital literacy can be used as a provision and foundation for someone to face the current digital era, so that they are not only able to access and find information. But more than that, it is hoped that information can also be validated by referring to the source of origin.]]>
<![CDATA[HOW AND WHEN ISLAMIC WORK ETHIC LEADS TO EMPLOYEE VOICE IN URBAN MUSLIM COMMUNITY?: THE ROLE OF CIVILITY CLIMATE AND ORGANIZATIONAL IDENTIFICATION ]]>
<![CDATA[Suryani Suryani]]>;
<![CDATA[Hendryadi Hendryadi]]>;
<![CDATA[Itang Itang]]>;
<![CDATA[Ali Akhmadi]]>;
<![CDATA[Yulius Dharma]]>;
<![CDATA[Swarmilah Hariani]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 28 No 2 (2023) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v28i2.6281
<![CDATA[The current study uncovers a new paradigm in studying employee voice using a religious approach: Islamic work ethics (IWE). The research model involves a direct relationship between IWE and employee voice, indirectly through civility climate, and a moderate effect of organizational identification in urban Muslim communities, especially in the education sector. A time-lag data-collecting method captured 278 lecturers at various Islamic universities. The PLS-SEM analysis results confirmed most hypotheses: first, the IWE positively relates to civility and employee voice. Second, the result demonstrated that civility climate plays a significant role in encouraging employee voice. However, the study did not find evidence to support civility climate's interplay role in the relationship between IWE and employee voice. Finally, the research confirmed that organizational identification is a crucial predictor and moderator of employee voice. The urban Muslim community is a diverse group, both culturally and ethnically. This diversity creates an environment that fosters positive cultural exchange and critical thought discussions regarding Islamic thought. The study's findings provide valuable insights into the relevance and implementation of IWE in urban Muslim communities, particularly in Indonesia's education sector. The proposed model has practical and theoretical implications for HR practitioners and the study of IWE in modern society and organizations.]]>
<![CDATA[INTERNALIZATION OF RELIGIOUS AND CULTURAL VALUES AS CAREER GUIDANCE CONTENT FOR URBAN AND RURAL MUSLIM STUDENTS’ ]]>
<![CDATA[Ashadi Cahyadi]]>;
<![CDATA[Muhammad Nikman Naser]]>;
<![CDATA[Ahmad Siddiq Ridha]]>;
<![CDATA[Rahmat Alfianzah]]>;
<![CDATA[Bayu Mitra A Kusuma]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 28 No 2 (2023) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v28i2.7920
<![CDATA[The career development tasks of urban and rural Muslim students tend to experience obstacles, especially when they are in the final semester of college. This situation and condition needs to be addressed responsively by educators and managers of career development centers in every Islamic university in particular. Various approaches have been taken in an effort to facilitate student career development, but the limited content of career guidance has not maximized religious and cultural values systematically and comprehensively. The purpose of this study is to describe the career guidance model and examine cultural values and religion in several PTKI in the Sumatra region. The method in this research uses a qualitative approach and is analyzed using descriptive methods and content analysis. The process of collecting data through interviews and analyzing data triangulation by comparing some field findings to expert informants. The results of this study found several religious and cultural values that can be used as content or discussion themes in the career guidance process. The results of this study found that religious values related to career or one's success are listed in QS Al-Ahzab: 70, At-Taubah: 105, An-Nahl: 78, HR. Ahmad Ibnu Abid Dunya, Ath-Thabrani, & Al-Baihaqi, HR Tirmidzi and Al- Hakim. Some cultural values that can be the content of career guidance are related to the values of honesty, enthusiasm for learning, hard work, adaptation, and understanding of human weaknesses and strengths.]]>
<![CDATA[TAXPAYER COMPLIANCE BEHAVIOR ON MUSLIM MICRO, SMALL, AND MEDIUM ENTERPRISE ACTORS IN PASURUAN CITY INDONESIA ]]>
<![CDATA[Mahfudz Sayudi]]>;
<![CDATA[Parmujianto Parmujianto]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 28 No 2 (2023) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v28i2.7711
<![CDATA[The rapid growth of the Micro, Small, and Medium Enterprise (MSME) sector in Pasuruan City does not align with the anticipated level of taxpayer compliance behavior. This discrepancy creates a conflicting situation where the potential revenue generated by the sector clashes with the issue of tax non-compliance, posing a threat to Regional Revenue and the Islamic economy. Therefore, this study examined the understanding, behavior, and Maqasid Al-Shari'ah review of taxpayer compliance behavior of Muslim MSME actors in Pasuruan using a phenomenological qualitative approach. Data were collected through open observation techniques, in-depth interviews, and documentation. The results showed that applicable tax policy was understood through socialization organized by the Cooperative and MSME Office continuously with a humanist approach. Meanwhile, the relationship between Maqāṣid al-Sharī`ah values and tax policy was to provide education by conducting socialization to the community regarding its content and benefits. In the concept of Maqāṣid al-Sharī`ah adh-ḍarūriyāt, the tax policy carried out by the government was included in Hifdzul Maal. This was the top Maqāṣid al-Sharī`ah benefit as a reinforcement of religiosity theory by adding the factors of blessing and economic justice. In contrast, the tax function, policy, registration, payment, rates, and reporting were reinforced by Muslim religiosity.]]>
<![CDATA[RELIGIOUS DIGITAL LITERACY OF URBAN MUSLIM SOCIETY IN INDONESIA: A SYSTEMATIC LITERATURE REVIEW ]]>
<![CDATA[Sukijan Athoillah]]>;
<![CDATA[Muhammad Khakim Ashari]]>;
<![CDATA[Muhammad Badat Alauddin]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 28 No 2 (2023) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v28i2.7088
<![CDATA[The current era of disruption is marked with the rapid flow of information on the internet, including religious content. The emergence of the internet clearly has a positive influence although there is also a negative impact. This article aims to determine the use of information and communication technology products in the context of religious literacy and religious digital literacy in urban communities in Indonesia. This research is a library research with a systematic literature review (SLR) approach. Sources of data in this study came from books and journal articles with a reputation in accordance with the theme or content of the discussion, totaling 58 references and published in the last 5 years. The analysis technique uses content analysis. The findings from the results of this study are that information and communication technology products have been widely used in many sectors of human life, including religion. Users who have gadgets or laptops (PCs) make it a tool for accessing religious content with the help of the internet. This is influenced by the dependence on the internet and a variety of religious content that is increasingly massively spread in cyberspace, especially for urban Muslim communities. Religious digital literacy can be used as a real solution to educate the public about access to digital information. This digital literacy can be used as a provision and foundation for someone to face the current digital era, so that they are not only able to access and find information. But more than that, it is hoped that information can also be validated by referring to the source of origin.]]>
<![CDATA[SHARIA IN PUBLIC SPACE: COMMUNICATION MODELS IN THE ADOPTION OF ISLAMIC SHARIA IN URBAN MUSLIM SOCIETY IN LANGSA, ACEH ]]>
<![CDATA[Zulkarnain Zulkarnain]]>;
<![CDATA[Sharifah Nadiah Syed Mukhiar]]>;
<![CDATA[Muhajir Muhajir]]>;
<![CDATA[Al Mutia Gandhi]]>;
<![CDATA[Syiva Fitria]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 28 No 2 (2023) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v28i2.7468
<![CDATA[The application of Islamic law in Langsa City is currently still reaping the pros and cons, until now the application of Islamic law is not going well. Good communication is needed between the government and the people of Aceh to build harmony in the application of Islamic law. This article aims to analyze the communication model built by the Langsa City government for the Urban Muslim Society to socialize the implementation of Islamic law. This paper is generated from empirical research with a qualitative approach, the main data obtained from in-depth interviews with parties directly involved in policy-making and implementing Islamic law in Langsa City. The results of the study show that there are several communication models built by the Langsa City government in the application of Islamic law, including; First, the interpersonal communication model that focuses on a personal approach, so that the message that reaches the community is more concrete and there is no miscommunication; second, the mass communication model that focuses on the pattern of delivering messages through several media such as social media and print media. The use of social media and print media is very useful in disseminating Islamic law, although, on the one hand, the mass communication model carried out by the Langsa City government is not able to reach remote areas that cannot access information technology. The communication model is carried out as a form of government authority in the enforcement of Islamic law in Langsa City because when religion enters the state system, the implementing authority belongs to the government.]]>
<![CDATA[MINORITY GROUP IN URBAN SOCIETY CONFLICT AND THREATS TO RELIGIOUS FREEDOM A CASE STUDY OF SYMBOLIC VIOLENCE AGAINST AHMADIYYA IN URBAN SOCIETY ]]>
<![CDATA[Barsihannor Barsihannor]]>;
<![CDATA[Gustia Tahir]]>;
<![CDATA[Haslinda Binti Hasan]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 28 No 2 (2023) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v28i2.7465
<![CDATA[This study explores the experiences of the Ahmadiyya Muslim community in the context of urban society, focusing on the manifestation of symbolic violence against this minority group and its implications for religious freedom. Symbolic violence encompasses various forms of discrimination, prejudice, and non-physical harm that target religious minorities. This research delves into the multifaceted dynamics surrounding the Ahmadiyya community's presence in urban areas and how they navigate challenges related to their faith and religious identity. The study is qualitative. The data were collected through online questionnaires and in-depth interviews with the Ahmadiyya congregations in three urban society as representatives of Indonesia namely Bandung (West Java), Makassar (South Sulawesi) and Lombok (West Nusa Tenggara) with the aim to examine the nature of symbolic violence against the Ahmadiyya community in urban society, highlight the broader implications for religious freedom in diverse societies as well as to find out the principle adhered by the Ahmadiyya group in maintaining its existence amid the pressure of the transnational radical Islamic groups. The research results show that apart from experiencing physical violence, the Ahmadiyya followers also experienced symbolic violence whose impacts were felt to be much more painful than physical violence. The symbolic violence occurs in Capital and Habitus domain. Despite undergoing the acts of violence, the Ahmadiyya congregation is still able to survive by adhering to the values that have been their principle, that is “Love for all and hatred for none”.]]>
<![CDATA[INTERNALIZATION OF ISLAMIC VALUES IN AN URBAN MUSLIM SOCIETY: A CASE STUDY OF DIGITAL LEARNING AT MUHAMMADIYAH UNIVERSITIES IN YOGYAKARTA ]]>
<![CDATA[David Sulistiawan Aditya]]>;
<![CDATA[M. Nurdin Zuhdi]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 28 No 2 (2023) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v28i2.7603
<![CDATA[As the majority religion, Islam in Indonesia is not directly proportional to Islamic values which should be displayed in the form of daily behaviour. Therefore, internalizing Islamic values, especially in the learning process in higher education, is of paramount important. Internalization of Islamic values is an aspect that is often overlooked in learning discussions, particularly in online learning. The issues raised in online learning discussions are more about methods and approaches in the learning process and very rarely to touch on the value aspect. In the context of Muhammadiyah higher education (PTM), instilling Islamic values as the core of its character education is a challenge for lecturers and students. In particular, those who live in urban areas which are full of challenges. This study explores challenges in internalizing Islamic values in digital learning at Muhammadiyah affiliated universities. Class observations and semi-structured interviews were conducted with 15 lecturers at three Muhammadiyah affiliated universities in Yogyakarta to garner an understanding of the internalization process and the challenges faced in this process. Data analysis was carried out using thematic analysis from Braun and Clarke. This study delineates that the process of internalizing Islamic values in the universities was still limited to the level of transformation and value transactions and has not yet touched on trans-internalization of values. This is because there are four main challenges faced, namely technical, pedagogical, psychological and semantic challenges. The implications and factors related to these four challenges are discussed in more depth in this paper.]]>
<![CDATA[LOCAL WISDOM OF URBAN MUSLIMS IN INHERITANCE DISTRIBUTION ]]>
<![CDATA[Rasidin Barasa]]>;
<![CDATA[Asmuni Asmuni]]>;
<![CDATA[M. Jamil]]>;
<![CDATA[Syafaruddin Syafaruddin]]>;
<![CDATA[Vasco Fronzoni]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 28 No 2 (2023) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v28i2.7745
<![CDATA[This research aimed to explain the local wisdom of Medan urban communities in the distribution of inheritance. In urban communities, when inheritance is divided, it sometimes creates hostility between families due to inheritance issues between the father's brothers when dealing with daughters, which often results in differences in the amount of inheritance obtained. This study was field research, while the approach used is sociology and legal anthropology. Data collection techniques used in this study were interviews and documentation. An important finding in this research is that the urban Muslim community in Medan City has its own concept, local wisdom, in solving the division of inheritance between daughters when dealing with their father’s brothers. The local wisdom of urban Muslims in the city of Medan shows that there is a special legal formula as a third way of resolving problems, which is not only considered to have met the values of justice but also following the values of the common good, namely by continuing to give a share of the dead inheritance to the father’s brother by dead daughters through the path of sadaqah (which in this case researchers call it "sadaqah wajibah") because if it is not given it will result in disharmonious familial relations between the dead family and their siblings, and of course, as with shadaqah in general, the gift of inheritance from dead to his brothers based on the values of propriety and sincerity.]]>
