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Akademika : Jurnal Pemikiran Islam
Published by Institut Agama Islam Negeri Metro Lampung
ISSN : 1693069X     EISSN : 23562420     DOI : https://doi.org/10.32332/akademika
Core Subject : Religion, Humanities, Education, Social,
Religion Humanities Education Law, Crime, Criminology & Criminal Justice Social Sciences
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
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 470 Documents
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INDONESIAN ISLAMISM: THE WAR OF ISLAMIC LITERACY FROM MILLENNIALISM TO RADICALISM Elia Tambunan
Akademika : Jurnal Pemikiran Islam Vol 24 No 1 (2019)
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

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Abstract

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
MEMBANGUN KEKUATAN NILAI PERJANJIAN SYARIAH DALAM UPAYA MENINGKATKAN KINERJA KARYAWAN BANK SYARIAH DI INDONESIA Ayus Ahmad Yusuf; Layaman Layaman; Wartoyo Wartoyo
Akademika : Jurnal Pemikiran Islam Vol 22 No 2 (2017): Ekonomi Islam dan Pemberdayaan Masyarakat
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

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Abstract

Abstrak Penelitian ini dilatarbelakangi oleh adanya data empiris yang menunjukkan target pertumbuhan aset perbankan syariah dalam 5 tahun kebelakang tidak pernah tercapai. Berdasarkan data BI per Oktober 2014, total aset perbankan syariah baik Bank Umum Syariah (BUS) maupun Unit Usaha Syariah (UUS) mencapai Rp 260,36 triliun. Angka ini, hanya 4,78% dari total aset perbankan konvensional yang bernilai Rp 5.445,65 triliun. Bahkan, pangsa aset perbankan syariah di akhir Oktober 2014 justru lebih sedikit jika dibandingkan Oktober 2013 yang sebesar Rp 229,55 triliun atau 4,86% dari total aset perbankan. BI pada akhir tahun 2013 menargetkan porsi aset bank syariah sebesar 5,25%–6,25% dari total aset bank umum konvensional. Hal ini salah satunya diindikasikan terjadi karena kapabilitas dan kompetensi karyawan bank syariah yang tidak mumpuni. Terbukti dari penelitian sebelumnya bahwa 70% karyawan bank syariah bukan merupakan lulusan berbasis syariah, melainkan karyawan hasil mutasi dari bank konvensional induknya. Empat hipotesis dibangun untuk menyelesaikan masalah penelitian, dengan metode pengumpulan data purposive random sampling. Teknik analisis data yang digunakan adalah structural equational modeling yang menggunakan software AMOS 16. Berdasarkan hasil penelitian dihasilkan kesimpulan bahwa (1) Komitmen organisasi berpengaruh positif terhadap sharia engagement. (2) Komitmen organisasi tidak berpengaruh terhadap kinerja karyawan. (3) Kepemimpinan transformasional berpengaruh positif terhadap sharia engagement. (4) Kepemimpinan transformasional tidak berpengaruh terhadap kinerja karyawan dan (5) Sharia engagement berpengaruh positif terhadap kinerja karyawan. Kata Kunci: Sharia Engagement, Bank Syariah, dan Kinerja Karyawan Abstract This research was motivated by the empirical data that shows the target growth of Islamic banking assets in 5 years back never reached. Based on BI data as of October 2014, the total assets of Islamic banking both Islamic Banks (BUS) and Sharia (UUS) reached Rp 260.36 trillion. This figure, only 4.78% of the total assets of conventional banks are worth Rp 5445.65 trillion. In fact, the share of Islamic banking assets at the end of October 2014 even less than in October 2013 from Rp 229.55 trillion, or 4.86% of total banking assets. BI at the end of 2013 targeting the portion of the assets of Islamic banks amounted to 5.25% -6.25% of the total assets of conventional banks. This is one of them indicated happen because of the capabilities and competence of employees of Islamic banks are not qualified. Evident from previous research that 70% of employees are graduates of Islamic banks is not based on sharia, but employees are the result of mutations of the parent conventional bank. Four hypotheses are built to solve the problem of research, data collection method purposive random sampling. Data analysis technique used is equational structural modeling using AMOS software 16. Based on the research produced the conclusion that (1) Commitment positive effect on sharia organization engagement. (2) The commitment the organization has no effect on employee performance. (3) Transformational leadership has positive influence on sharia engagement. (4) Transformational leadership does not affect the performance of employees, and (5) Sharia engagement positively affects employee performance Keywords: Engagement Sharia, Islamic Banking, and Employee Performance
PESAN DAMAI AL-GHAZALI; SEBUAH KONSEP KAFIR DAN MUKMIN DALAM PERSPEKTIF TASAWUF AKHLAQI Umar Faruq Tohir
Akademika : Jurnal Pemikiran Islam Vol 18 No 2 (2013): Islam dan Kerukunan Umat
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

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Abstract

Pengkafiran terhadap orang lain yang berbeda pemahaman kerap kali terjadi akhir-akhir ini. Seseorang biasanya tetap menuduh kâfir seorang mu'min meski dia masih melaksanakan sholat, puasa dan zakat. Mengkafirkan orang seharusnya sesuai dengan syarî'ah. Syarî'ah hanya membolehkan pengkafiran terhadap orang yang telah benar- benar keluar dari Islam, tidak mengakui Allah sebagai Tuhan, menolak Muhammad sebagai utusan-Nya, dan tentunya, menolak ajaran-ajarannya. Tulisan ini membahas tentang konsep kafir dan mukmin dalam perspektif tasawuf al-Ghazali. Paparan dalam tulisan ini merupakan hasil penelitian pustaka yang bersifat deskriptif. Dari hasil penelitian disimpulkan mengenai pemikiran al-Ghazali mengenai konsep kafir dan mukmin. Menurut al-Ghazali, orang yang menuduh kâfir seseorang tanpa bukti bahwa seseorang tersebut telah menolak ajaran Nabi Muhammad, sejatinya, adalah kâfir. Model pengkafiran ini juga terjadi pada masa al-Ghazali, di mana banyak ulama mengkafirkan lawan ideologinya hanya karena perbedaan pendapat. Dalam komunitas majemuk, melalui konsep tashawwuf akhlâkî, al-Ghazali menyarankan mu'min untuk menghargai semua orang kâfir, namun demikian, al-Ghzali juga melarang mu'min untuk menjadi kâfir, karena menurutnya, kufr dapat menghambat proses tazkiyah al-nafs. Berangkat dari perbincangan-perbincangan ini, al-Ghazali telah merumuskan lima kriteria kualitas seseorang, mu'min atau kâfir, yaitu al-wujûd al-dzâtî, al-wujûd al-hissî, al-wujûd al-khayâlî, al- wujûd al-'aqlî, dan al-wujûd al-syibhî. Accusing someone with a different understanding as a kâfir happens frequently nowdays. The people use to accuse mu'min as a kâfir event he still does praying, fasting, and zkat (charity). Stereotyping people as a kâfir should be in line with the syarî'ah. Syarî'ah merely allows stereotyping people as a kâfir who really out of Islam, rejects Allah as his God, refuses Muhammad as His prophet, and of course, ignores his (Muhammad) taught. Accusing someone as a kâfir which merely based on contradictory view is not permitted by the syarî'ah. So, people who accuses someone infidel without proving of his ignoring to Muhammad's taught, in fact, is a kâfir, according to al-Ghazali's view. This kind of accusing people as a kâfir, also happened in the al- Ghazali's era, where so many Ulama accuse their ideological opponents as a kâfir just because of their difference in a certain understanding. Imam Hanbali ever accused Imam Asy'ari as a kâfir because Imam Asy'ari ignored Muhammad's taught in term of Allah's residence in arsy. Also, Imam Asy'ari ever accused Imam Hanbali as a kâfir because of his ignoring Muhammad's taught in term of no Allah's allies. In the plural community, al-Ghazali trough his tashawwuf akhlâkî concept, suggested mu'min to honor all kâfir, even al-Ghzali also prohibited mu'min to be kâfir, because in his opinion, kufr has blocked tazkiyah al-nafs process. Based on those discourses, al- Ghazali has formulated five criteria of people quality, whether mu'min or kâfir. Those five criteria are al-wujûd al-dzâtî, al-wujûd al-hissî, al-wujûd al-khayâlî, al-wujûd al-'aqlî, dan al-wujûd al- syibhî. So, a believer (mu'min) should not accuse people as a kâfir easily. People should respect another people who have different understanding and faith, over tolerance. Accusing people as a kâfir is permitted merely for real kâfir who really ignores Muhammad's taught.
KESEJAHTERAAN SOSIAL DI INDONESIA PERSPEKTIF EKONOMI ISLAM Nur Kholis
Akademika : Jurnal Pemikiran Islam Vol 20 No 2 (2015): Islam dan Kesejahteraan Sosial
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

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Abstract

Artikel ini membahas tentang kehidupan sejahtera yang menjadi tujuan dari seluruh manusia di muka bumi ini, juga merupakan tujuan, dan cita-cita pendiri negeri ini. Namun, kesejahteraan sosial bagi seluruh rakyat Indonesia belum terwujud secara merata. Hal tersebut diperkuat oleh peneliti dengan menyampaikan data lapangan bahwa Indeks Pembangunan Manusia (IPM) Indonesia termasuk ke dalam kategori sedang yaitu pada peringkat 108. Kajian penelitian dalam tulisan ini merupakan kajian pustaka. Berdasarkan pembahasan yang telah dilakukan maka kesimpulan penelitian ini adalah untuk mewujudkan kesejahteraan sosial bagi seluruh rakyat Indonesia, Pemerintah Republik Indonesia telah melakukan berbagai upaya, di antaranya mengeluarkan Undang-undang yang terkait kesejahteraan sosial dan berbagai peraturan derivasinya, termasuk penanganan fakir miskin, Sistem Jaminan Sosial Nasional (SJSN), dan lain-lain.Namun, Peneliti menemukan beberapa temuan diantaranya ternyata aplikasi program untuk mewujudkan kesejahteraan sosial belum sepenuhnya memenuhi konsep ideal jaminan sosial dalam Islam untuk mewujudkan kesejahteraan sosial. Untuk itu, peneliti memberikan masukan bahwa perlu ada ikhtiar untuk merealisasikan kesejahteraan sosial yang sesuai dengan tujuan ekonomi Islam yang sekaligus tujuan manusia itu sendiri. Ikhtiar tersebut harus menggunakan dasar ekonomi Islam yaitu moral sebagai dasar sistem ekonomi, harus menjaga halal-haram dalam konsumsi, serta ekonomi yang bertujuan mewujudkan kesejahteraan umat manusia. The article studies about prosperity which becomes aim for all human throughout the world, also it is hopes of founding father of this country. Yet, prosperity for whole indonesian do not realize yet. It is supported by a reseacher who was delivered the data which were coming from Human Development Index which proposes that Indonesia is on the intermediate category in 108 level. The research is literature review. Based on discussion which was done,the conclusion of this article is to actualize prosperity for all indonesian. Indonesia goverment has done by some ways, such as : issuing regulations which refer to social prosperity and sorts of its derivation includes handling the poor, National social warranty system and others. In spite of this, writer found several findings, such as the implementation of that program do not realize social prosperity wholly and do not complete the ideal consept of social warranty yet in islam to realize social prosperity. To be so, the writer confers inflows that there should be effort to actualize social prosperity which suits with the goal of islamic economy and humans’ hopes. The effort must use basic islamic economy that is morality as the foundation of economy system, care for halal and haram in comsumsing, as well as economy is having a goal to actualize prosperity for all human being.
INTERAKSI ISLAM DENGAN BUDAYA LOKAL DALAM TRADISI KHANDURI MAULOD PADA MASYARAKAT ACEH Fauzi Abubakar
Akademika : Jurnal Pemikiran Islam Vol 21 No 1 (2016): Islam dan Kearifan Lokal
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

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Abstract

Penelitian ini membahas tentang pelaksanaan tradisi khanduri maulod pada masyarakat Aceh dan nilai-nilai Islam pada tradisi khanduri maulod sebagai bentuk interaksi Islam dengan budaya lokal. Penelitian ini menggunakan metode deskriptif kualitatif dengan teknik pengamatan berperanserta atau observasi langsung dan telaah dokumen. Karena itu penelitian ini menggunakan pendekatan antropologis keagamaan untuk memahami objek penelitian. Hasil penelitian menunjukkan bahwa tradisi Khanduri Maulod di Aceh merupakan tradisi terbesar, karena setiap gampong (desa) pasti merayakannya meskipun dalam skala kecil, dan sejak jauh-jauh hari telah mempersiapkan diri sedemikian rupa. Tradisi dilaksanakan dalam rangka memperingati hari kelahiran Nabi Saw sebagai bentuk syukur masyarakat terhadap rezeki yang dianugerahkan Allah Swt. Tempat pelaksanaannya di meunasah atau mesjid, dengan kegiatan makan bersama, menyantuni anak yatim, dakwah Islamiyah, shalawat, zikir, dan syair-syair mengagungkan Allah Swt. Nilai-nilai Islam yang terkandung dalam tradisi ini sebagai bentuk interaksi Islam dengan budaya lokal dapat dilihat dari tradisi khanduri maulod menjadi sarana dakwah sehingga melalui tradisi ini diharapkan masyarakat semakin mengenal dan mencintai Nabi Muhammad Saw, sehingga akan lahir masyarakat yang menghidupkan sunnah Rasul. Kemudian nilai shilaturrahmi (ukhuwah Islamiyah) yang diwujudkan dengan makan bersama, serta menyantuni atau memberi makan anak yatim sebagaimana yang diperintahkan oleh Rasulullah Saw. This study discusses the implementation of festivity tradition called maulidin Acehnese society and Islamic values in the tradition khandurimaulod as a form of interaction between Islam with the local culture. This study used descriptive qualitative method with participatory observationtechniques or direct observation and study of the document. Therefore, this study used an anthropological approach to understanding religious objects. The results show that the tradition KhanduriMaulod in Aceh is the greatest tradition, because every village celebrates it though on a small scale, and since long ago it has been prepared in such a way. Tradition held in commemoration of the birthday of the Prophet is a form of gratitude of the society towards the sustenance which Allah bestowed. Place of execution in meunasah or mosque, with the activities of eating together, sympathizing orphans, Da'wah Islamiyah, and prayers, remembrance, and poems glorifying Allah. Islamic values existsing in this tradition is a form of interaction of Islam with local culture. Maulodkhanduri tradition is a means of propaganda in order to know and love the Prophet Muhammad better. Then the value of brotherhood (ukhuwah Islamiyah) is reflected through eating together and feeding orphans as instructed by the Prophet.
MAKTABAH SYUMILA NU FIHA DAN MAKTABAH SYAMILAH: DIGITAL TRANSFORMATION AND CONTESTATION IN PESANTREN Kardi Kardi; Al Makin; Anis Masruri
Akademika : Jurnal Pemikiran Islam Vol 25 No 2 (2020)
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

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Abstract

This article aims to describe the Pesantren’s response to the use of digital applications of classical books as open sources of education. Starting from the phenomenon of using al-maktabah sya> milah software in Pesantren Salaf (traditional Islamic boarding schools) where they have a scientific tradition of using printed Kitab Kuning (Islamic classical books) for quite a long time. The presence of a digital media transformation called al-maktabah sya>milah is an alternative for searching information on classical books in Pesantrens. Then, this article questions on the emergence of al-maktabah syu> mila NU fi>ha software at the Pesantren Assalafiyyah, Mlangi, Sleman, Yogyakarta in response to the presence of al-maktabah sya>milah. Syu>mila NU containing digital books by mu'tabar ulama taught in Pesantren Salaf, while Syamilah containing books by Arabic ulama allegedly carrying Wahhabi understanding. This has led to a contestation between the two Kitab Kuning digital applications in the Pesantren Salaf. This article uses an interpretive qualitative descriptive approach from library document data, multi-site, and software. The author analyzes the information on both the software and the related web. Maktabah syu> mila NU fi>ha software development is defensive which aims to fortify the Pesantren from the influence of the syamilah maktabah understanding which brings Wahhabi; a intolerant, apolitical, anti-tradition, and transnational understanding. The presence of this application appeared various responses from the pesantrens. Pesantren Hidayatul Mubtadi'in Lirboyo, Kediri tends to be skeptical whether Pesantren Assalafiyyah Mlangi, Yogyakarta is more neutral, and Pesantren Salafiyyah Syafi’iyyah Sukorejo, Situbondo tends to be moderate and optimistic. This response is inseparable from the pesantren policy which is contained in the board’s rules for the use of electronic devices.
RESPONS AL JAM’IYATUL WASHLIYAH TERHADAP TERORISME Ja'far Ja'far
Akademika : Jurnal Pemikiran Islam Vol 22 No 1 (2017): Islam, Radicalism, dan Terrorism
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

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Abstract

Al Washliyah merupakan satu di antara banyak organisasi Islam yang menolak paham dan gerakan terorisme di Indonesia. Artikel ini mengkaji respons Al Washliyah terhadap terorisme. Kajian ini menarik dilakukan, sebab organisasi ini memiliki pengikut yang fanatik dan mengelola amal usaha yang banyak, tetapi masih relatif jarang diteliti oleh para peneliti. Kajian ini merupakan studi lapangan (library research) dimana sumber datanya diperoleh dari kegiatan wawancara dan studi dokumen. Data dianalisis dengan menggunakan metode analisis data menurut Miles dan Huberman: reduksi data, pemaparan data, dan penarikan kesimpulan. Didasari dengan teori Matusitz, Pranawati, dan Golose tentang doktrin terorisme dimana gerakan ini ingin mendirikan negara Islam, memaknai jihad sebagai perang, anti terhadap non-Muslim, dan melegalkan bom bunuh diri, kajian ini akan menelaah respons Al Washliyah terhadap empat persoalan tersebut. Kajian ini mengajukan temuan bahwa Al Washliyah menolak paham dan gerakan terorisme yang muncul dan berkembang di Indonesia, dan para ulamanya menilai bahwa kaum teroris telah salah dalam memahami ajaran Islam. Temuan kajian ini dapat berkontribusi bagi pemerintah dalam upaya menanggulangi gerakan terorisme di Indonesia. Al Washliyah is one of Islamic organizations that rejects the concept of terrorism in Indonesia. This article examines Al Washliyah's responses to terrorism. This study is interesting because this organization has fanatic followers and manages many business charities, but rarely investigated by researchers. This research is field studies where the data sources obtained from the interviews activities and document studies. Data were analyzed by using data analysis method according to Miles and Huberman: data reduction, data display, and conclusion. Based on the theory of Matusitz, Pranawati, and Golose about terrorism doctrine in which the program wants to establish an Islamic state, interpret jihad as war, anti to non-Muslims, and legalize suicide bombings, this study will examine the Al Washliyah's responses to those four issues. This study proposes that Al Washliyah rejects the concept of terrorism which appears and develops in Indonesia, and ulama consider that terrorists have misunderstood on Islamic concept. The findings of this study may contribute to the government in combating terrorism movement in Indonesia.
KONSERVASI ALAM DALAM PERSPEKTIF ETIKA ISLAM Abd. Aziz
Akademika : Jurnal Pemikiran Islam Vol 19 No 2 (2014): Agama dan Pelestarian Lingkungan
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

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Abstract

Manusia sebagai bagian dari lingkungan, hendaknya selalu berupaya untuk menjaga terhadap pelestarian, keseimbangan dan keindahan alam. Kebijaksanaan penggunaan sumber daya alam yang terbatas termasuk bahan energi harus menjadi slogan dalam kehidupan. Lingkungan disediakan bukan untuk manusia saja, melainkan juga untuk makhluk hidup yang lain. Namun demikian, realitanya, banyak orang yang justru merusak alam, menebang hutan secara liar, melakukan penambangan yang tidak terukur, melakukan pengeboran minyak bumi tanpa analisis mengenai dampak lingkungan, dan beberapa tingkah merusak alam yang lain. Setelah melakukan pembahasan terhadap problematika tersebut melalui pendekatan etika lingkungan; Antroposentrisme, Biosentrisme, Ekosentrisme, Eko-feminisme, artikel ini menemukan bahwa salah satu penyebab perusakan alam tersebut adalah karena faktor paradigma transendental yang tidak lagi menganggap bahwa melestarikan lingkungan juga dianjurkan bahkan diwajibkan oleh agama Islam. Melalui tiga paradigma konservasi alam; eko-teologi, fiqh lingkungan, dan eko-sufisme, dalam memanfaatkan alam, manusia harus menyeimbangkan tiga porsi amanahnya; al-intifâ’, al-i’tibâr,dan al-ishlâh. Tiga etika Lingkungan tersebut tidak hanya berbicara mengenai perilaku manusia terhadap alam, namun juga mengenai relasi di antara semua kehidupan alam semesta, yaitu antara manusia dengan manusia yang mempunyai dampak pada alam dan antara manusia dengan makhluk hidup lain atau dengan alam secara keseluruhan. As a part of environment, human should keep the perpetuation, the balance, and the beauty of nature. A careful use of the limited natural resources must be a slogan in daily life. The environment is not provided only for human, but also for other creatures. Factually, many people destroy universe by illegal logging, free mining, uncontrolled drilling, of course, without any analysis of its damage impact to the environment. After discussing these problems through an approachment of environment ethics; Anthroposentrism, Biocentrism, Ecocentrism, Eco-feminism, this articel found that the cause of the damage of this universe is a transcendental paradigm factor assumed that conservation was notemphasized by Islam. Through these conservational paradigm; ecology, environmental fiqh, and eco-sufism, in term of universe utilization, people should balance three aspects; al-intifâ’, al-i’tibâr, dan al-ishlâh. These three environment ethics not only investigate the way of people behavior to universe, but also maintain the relation among creatures in this universe, between people and people, people and all other creatures.
URGENSITAS HERMENEUTIK HASAN HANAFI DALAM MEMAHAMI AGAMA DI ERA GLOBALISASI Nurkhalis Nurkhalis
Akademika : Jurnal Pemikiran Islam Vol 20 No 1 (2015): Studi Islam di Era Global
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

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Abstract

Tulisan ini menje;laskan tentang Hanafi yang telah memperkenal suatu teori hermeneutik dengan pendekatan istimbat istiqra’i (eksplorasi deduktif). Istiqra’ dipahami dengan istaqraitu diartikan dengan „saya telah menguji‟ dengan cara menhadirkan kembali pengujian dari khusus ke umum melalui pengetahunan makna setiap bahagian dan spesifikasinya. Istiqra’ merupakan kemampuan memegang kesimpulan yang dibuat dari pandangan puncak keseluruhan akal yang sama pada setiap orang atau apresiasi sebuah estetis individual yang diterima oleh orang-orang pada umumnya. Dalam tulisan ini, hermeneutik revolusioner bertujuan dalam hubungannya terhadap pembebasan bumi (tahriru aridhi) orang Islam atas nama Tuhan (Allah), aradhu al mi‘ad (bumi yang memenuhi janji) yang mengikat antara Allah dan bumi dengan aqidah, lahūt ardh (memfaktakan Tuhan di bumi) yakni penyatuan antara tauhid dan wahdatul ummat, antara nubuwwah dan dinamika historis, revolusi bumi, dinamika zaman yang menghapuskan kesenjangan antar sukūnina (kedamaian) dan takhallufina (perbedaan yang ada), maka inilah yang membentuk peradaban (hadharah) yang saling berkoneksi antar manusia, zaman, kesejarahan dan dinamika. Gerakan pembaharuan Islam kontemporer menghendaki pemindahan ‟ishlah din (reformasi agama) ke nahdhah syamilah’ (kebangkitan kinerja). Kemudian dari „nahdhah syamilah’ akan melahirkan pencerahan akal maka dengan sendirinya akan mudah terjadi revolusi sosial dan politik. Reformasi dalam konsep mitsali (ideal) menuju kepada reformasi sosial, harus melalui perkawinan wa’yu siyasi (wacana politik) dengan wa’yu tarikhi (wacana sejarah).Kombinasi pemahaman agama antara sensus literalis (makna yang banyak diterima dalam literal), sensus spiritualis (makna yang cepat membangkitkan kehadiran teologis) dan „sensus komunal‟ (mayoritas pendapat pakar) akan membentuk sebuah cakupan cakrawala hermeneutik desiratum yakni pemahaman agama yang dilahirkan melalui interpretasi yang diperoleh melalui pencapaian kegigihan para interpreter menemukan jalan tengah antara ideal good dalam Al Qur‟an dengan menciptakan persaudaran yang positif dalam beragama. Penelitian ini merupakan hasil dari penelitian studi pustaka.This paper describes the Hanafi who has introduced a hermeneutical theory with istimbat istiqra'i approach (deductive exploratory). Istiqra' is understood to mean istaqraitu meaning that I have been testing by bringing back test from the particular to the general through meaning knowledge of every part and specifications. Istiqra' is the ability to hold the conclusions of the summit view of the overall the same sense in every person or aesthetic appreciation of an individual who is accepted by all people in general. In this paper, hermeneutic revolutionary aims in relation to the earth liberation (tahriru aridhi) of Muslims in the name of God (Allah), aradhu al mi'ad (earth that fulfills the promise) binding between God and the earth with faith, lahūt ardh (making factuality of God on the earth) which is the union between monotheism and wahdatul ummah, between nubuwwah and historical dynamic, the revolution of the earth, with the dynamics that abolish disparities between sukūnina (peace) and takhallufina (differences), then that has shaped civilization (hadharah) mutually connect between man, age, history and dynamics. Contemporary Islamic reform movement requires the removal of ’ishlah din (religious reform) to nahdhah syamilah' (awakening of performance). Then from 'nahdhah syamilah' will give birth to enlightenment sense then by itself will easily occur social and political revolution. Reforms in the concept mitsali (ideal) to social reform should be through marriage wa'yu siyasi (political discourse) with wa'yu tarikhi (historical discourse). The combination of religious understanding between census literalists (meaning that is widely accepted in the literal), census spiritualist (meaning that quickly evokes the theological presence) and ‘census communal’ (the majority opinion of the expert) will form a coverage horizon hermeneutic desiratum that is the understanding of religion that was born through interpretation obtained through the achievement of the persistence of interpreters who find a middle course between the ideal good in the Qur'an in creating a positive religious fraternity. This study is the result of literature review.
ISLAMIC EDUCATION PARADIGM ON RELIGIOUS UNDERSTANDING IN INDONESIA (A CASE STUDY AT ISLAMIC BOARDING SCHOOL OF AL-MUAYYAD SURAKARTA) Supriyanto Supriyanto; Amrin Amrin; Andi Arif Rifa'i
Akademika : Jurnal Pemikiran Islam Vol 27 No 1 (2022)
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (325.282 KB) | DOI: 10.32332/akademika.v27i1.4562

Abstract

This research stems from the anxiety that Islamic boarding schools seen as Islamic educational institutions have different understandings in interpreting religious teachings, so their actualization in society is also different. Al-Muayyad Islamic Boarding School is more moderate, thus it is highlighted as an Islamic educational institution used as a breeding ground for terrorism. This research aims to determine the concept and the implications of education and religious understanding at Islamic Boarding School of Al-Muayyad Surakarta in the community. The type of this research applied descriptive qualitative method of field studies. The data collection used observation, interviews and documentation. Meanwhile, the analysis employed the interpretation of cohesion with the verstehen method. This method means an interpretation attempted to explain the observed sociological phenomena in accordance with the meaning given by the object being observed. The results indicate that the Al-Muayyad Islamic Boarding School as a traditional Islamic educational institution aims to understand and practice Islamic teachings by emphasizing moral values. The concept of Islamic education implemented by Al-Muayyad Islamic Boarding School is in the process of creating integrated values and students’ personalities. First, the commitment of Islamic education to tafaqquh fi al-din. Second, long term education. Third, the concept of integrative education. Fourth, to display the concept of Islamic education as a whole. Al-Muayyad as a salafiyah Islamic Education places Islam as a manhaj al-fikr, building an Islamic character that is tawasuth and inclusive. Aswaja as manhaj al-fikr provides a frame in the creation of Islam respecting tradition, pluralism, tolerance, democracy and other humanistic values in accordance with the concept of maqashid al-syariah which includes five basic human rights. The concept of jihad is comprehended as a form of attitude and response to existing human values, in addition to Al-Muayyad as a sub-culture of society.

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