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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 466 Documents
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HAK ASASI MANUSIA DI INDONESIA PASCA-ORDE BARU: PERTARUNGAN ISLAMISM VERSUS CIVIL ISLAM Moh Sholeh
Akademika : Jurnal Pemikiran Islam Vol 17 No 1 (2012): Pluralisme dan Multikulturalisme dalam Bingkai Masyarakat Madani
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

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Abstract

Tulisan ini mencoba memberikan gambaran mengenai kondisi HAM di Indonesia pasca orde baru sekaligus memetakan titik singgung dan titik pisah diskursus HAM di antara golongan anti-barat (Islamism) dan pro-barat (civil- Islam). Dua golongan Islam Indonesia ini akan dijelaskan secara rigid berdasarkan teori-teori hasil temuan penelitian pemerhati Islam Indonesia. Kajian ini menemukan bahwa diskursus HAM Pasca-Orba mengalami pergeseran dari HAM ala militerisme ke HAM yang berkaitan dengan masalah agama. Melalui pendekatan historis rangkaian temuan tulisan ini membawa pada kesimpulan teoretik, bahwa, untuk kasus Islam Indonesia, breeding ground utama Islamism adalah negara yang lemah. Kaum Islamism tumbuh kuat manakala kontrol negara terhadap keamanan, sosial, keagamaan, kemasyarakatan, ekonomi dan politik, melemah. Sebaliknya, lahan subur bagi Civil Islam yaitu, negara otoriter. pada saat negara dengan sangat tangguhnyamengontrol ekonomi, social, budaya, sipil dan politik. This paper tries to give an overview about the condition of human rights in Indonesia after the new order and map the tangent point and the point of separating human rights discourse between the anti-Western (Islamism) and pro-Western (civil-Islam). The two Islamic groups in Indonesia will be described rigidly in line with the existing theories as the results of the research findings on Islam within Indonesia contexts. This study found that the discourse of human rights after the new order regime underwent a shift from human rights which are connected to militarism to human rights with regard to religion issue. Through the historical approach of this paper's findings led to the conclusion that the theory, in the case of Islam Indonesia, the main breeding ground of Islamism is a weak country. The Islamism grows stronger when the state control of security, social, religious, societal, political, and economic are weak. In contrast, fertile ground for an Islamic civil an authoritarian country. It is a strong country which has powerful control the economic, social, cultural, civil and political rights.
KEPEMIMPINAN PROFETIK Prabowo Adi Widayat
Akademika : Jurnal Pemikiran Islam Vol 19 No 1 (2014): Agama dan Kepemimpinan
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

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Abstract

Pemimpin dan kepemimpinan merupakan dualisme sistematis yang terbentuk melalui mekanisme aturan yang dibentuk oleh suatu kelompok, institusi, dan lembaga. Pemimpin seperti yang kita pahami merupakan sosok manusia yang diberi wewenang oleh suatu kelompok, institusi, atau lembaga untuk memimpin, mengelola, memotivasi atau mempengaruhi, dan merancang suatu sistem bersama sekelompok orang yang dipimpinnya untuk mengoptimalisasikan peran institusi atau lembaga bagi kemaslahatan bersama atau masyarakat. Dalam konteks kekinian pemimpin dapat dinisbahkan kepada seseorang yang mempunyai kapabilitas internal dalam hal emosional dan spiritual, dan eksternal dalam hal kepekaan sosial, budaya, dan pemahaman akan pluralitas suatu bangsa dan negara. kepemimpinan profetik merupakan kemampuan mengendalikan diri dan mempengaruhi orang lain dengan tulus untuk mencapai tujuan bersama sebagaimana dilakukan oleh para nabi, dengan pencapaian kepemimpinan berdasarkan empat macam yakni, sidiq, amanah, tabligh, dan fathonah. Kepemimpinan profetik perspektif keindonesiaan hendaknya harus didasarkan pada nilai-nilai patriotisme, nasionalisme, dan khazanah budaya nusantara yang dimanifestasikan dalam suku, agama, ras, dan antar golongan.Leader and leadership are the systematic dualism formed through the mechanism of the rules set up by a group of agencies and institutions. Leader as we understand is the human figure that was authorized by a group, and the institution to lead, manage, motivate or influence, and design a system with a group of his men to enhance the role of the institution for the benefit of the community. In nowadays context, the leader can be ascribed to a person who has the internal capabilities in terms of emotional and spiritual, and externally in terms of social, cultural sensitivity and an understanding of the plurality of the nation and the state. Prophetic leadership is the ability to control himselves and influence people with passion to achieve common goals, as performed by the prophets, with the achievement of leadership based on four different among others; sidiq, amanah, talbligh, and fathonah. As for the prophetic leadership of Indonesia’s perspective should be based on the values of patriotism, nationalism, and cultural treasures of the archipelago which is manifested in the ethnicity, religion, race, and class.
DIMENSI SUFISTIK DALAM PANDANGAN HIDUP ORANG MELAYU Amrizal Amrizal
Akademika : Jurnal Pemikiran Islam Vol 21 No 2 (2016): Islam dan Integrasi Sosial
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

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Abstract

AbstrakTulisan ini mencoba menjelaskan tentang sejarah kebudayaan Melayu yang tidak bisa dilepaskan dari pengaruh ajaran Islam di dalamnya. Kenyataan menunjukkan bahwa ajaran-ajaran Islam menjadi sistem nilai utama yang membentuk kebudayaan Melayu. Proses terbentuknya kebudayaan Melayu Islam tersebut melalui proses dialektika sejarah yang panjang sejak berlangsungnya Islamisasi di kawasan Melayu. Islamisasi di kawasan Melayu mengambil bentuk yang memadukan antara nilai-nilai Islam yang transenden dan nilai-nilai lokal yang berkembang pada masyarakat tempatan sehingga melahirkan satu corak kebudayaan baru yang bisa diterima secara luas sampai hari ini. Satu hal yang perlu dicatat bahwa proses akulturasi antara Islam dan budaya lokal itu terjadi karena Islam yang datang di kawasan Melayu pada waktu itu adalah Islam yang bercorak sufistik. Sejarah awal proses Islamisasi di nusantara menunjukan bahwa sebagian besar para pendakwah yang menyebarkan Islam di kawasan ini adalah para ulama yang menganut faham tasawuf. Tulisan ini menggambarkan bagaimana pengaruh ajaran-ajaran sufistik terhadap budaya Melayu sebagaimana tercermin dalam pandangan hidup orang-orang Melayu yang menjadi pegangan mereka dalam menjalani kehidupan sehari-hari. Pandangan hidup tersebut bila dielaborasi lebih jauh kaya akan gagasan-gagasan sufistik. Yang paling menarik gagasan-gagasan sufistik tersebut di dunia Melayu dituangkan dalam bahasa-bahasa puitis dan artistik dan disajikan dalam redaksi-redaksi kalimat yang indah dan menarik. Ini menggambarkan suatu kreatifitas yang amat tinggi dimana orang-orang melayu mampu mentransfer ajaran-ajaran tasawuf dalam medium kesenian mereka.Malay cultural history can not be separated from the influence of Islam. The fact shows that the teachings of Islam become system of core values that form the Malay culture. The processes of the Islamic Malay culture formation constructed through along historical dialectic processsince the on going Islamizationin Malay region. Islamizationin Malay region takes a form that combines transcendent Islamic values and local values that developin the local community produceed a new cultural pattern that can be widely accepted until today. One thing tobe noted that the process of acculturation between Islam and local culture happened because Islam came in the Malay regionat the time was patterned with Sufism. The early history ofthe process of Islamization of the archipelago shows that most of the preachers who spread Islamin this region are the scholars who embrace the ideology of Sufism. This writing illustrate show the influence of Sufi teachings toward the Malay cultureas reflected in the view of life of Malay people which become their guidance in living every day life. And when the live view iselaborated further the Sufiideas will be richer. The most interesting part is that the Sufiideasin Malay world poured in poetic languages and artistic which is presented in wonderful and attractive phrases. This represents a very high creativity where Malay people are capable of transferring the teachings of Sufismin the medium of their art.
THE ROLE AND CHALLENGES OF ISLAMIC EDUCATION IN INDONESIA IN THE DISRUPTIVE ERA: THE ANALYSIS OF THE SYSTEM OF ISLAMIC EDUCATION CHARACTER IN INDONESIA Imam Syafi'i; Syaifulloh Yusuf
Akademika : Jurnal Pemikiran Islam Vol 26 No 1 (2021)
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (261.053 KB) | DOI: 10.32332/akademika.v26i1.3285

Abstract

Various types of character education theories have swiftly developed, such as Thomas Lickona's notion of moral knowing, moral emotion, and moral deeds. The Presidential Regulation No. 87 of 2017 on Strengthening of Character Education has also spawned a slew of derivative theories. Some of the new results in character education are holistic-integrative and character-interconnected. However, character education, particularly Islamic education, continues to be a source of concern for all parties. The challenges of Islamic education are increasing with the sophistication of technology. The community's faltering use of technology is a major impediment to increasing Islamic education's principles. This study's research technique is descriptive-qualitative, utilizing literature reviews from a variety of scientific data sources. According to the findings and conclusions of this study, Islamic education in Indonesia plays both a function and a challenge in the age of disruption. Problems in the sphere of educational technology, the dichotomy of science, educational evaluation, subject matter delivery, and geographical challenges of Islamic education are among the challenges in Islamic education. Thus, to create a golden generation of Indonesia in 2045, Islamic education plays an important role in maintaining Islamic values, character values and noble character.
CONCEPT OF MAQASYID SYARIAH FAMILY SAKINAH IN THE AL-MISBAH TAFSIR BY MUHAMMAD QURAISH SHIHAB Nurhadi Nurhadi; Mawardi Dalimunthe
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

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
DEMOKRATISASI OTONOMI DAERAH SEBAGAI WUJUD REFORMASI BUDAYA Mat Jalil
Akademika : Jurnal Pemikiran Islam Vol 17 No 1 (2012): Pluralisme dan Multikulturalisme dalam Bingkai Masyarakat Madani
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

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Abstract

Abstract The essential of Pancasila Democracy teaches the openness. The openness is a condition to make democracy has function, citizen politic participation would not exist without the openness. Regional autonomy is regional authority to arrange, and manage the interest of local people according to its initiative. Regional autonomy gives a wide chance to the people to be participated in their regional management in order to create collective prosperity. Tha active participation of people to the democratic economy development process by means of togetherness which is has mutual benefit as the participation process from, by, and to the people. Autonomy covered the competence to discuss, consider, choose, and do different act inside the private or public to achieve democracy or public beneficience. The connection between the regional as a fair framework, and the people as the agents who can determine. The connection between village as a independent law institution or based structure of law, the institutions, and the idea about democracy as a autonomous determiner. The characteristic of democracy connection and regional autonomy are political thoughts, where focusing region as a powerful position in the society. Keywords: democracy, autonomy, openness, transperancy.
PERAN PESANTREN DALAM WACANA DAN PEMBERDAYAAN MASYARAKAT MADANI Wahyuddin Halim
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 Di Indonesia, wacana tentang civil society atau masyarakat sipil bermula pada sekitar akhir dekade 1990-an. Hal itu merupakan respons terhadap wacana yang sama yang juga sedang hangat diperbincangkan secara global sejak sekitar pertengahan dekade yang sama. Namun demikian, di Indonesia pada awalnya wacana bahkan perdebatan tentang civil society terbatas pada kalangan intelektual, akademisi kampus dan aktivis lembaga swadaya masyarakat. Dalam berbagai diskursus akademik dan non-akademik tentang civil society, isu pertama berkaitan dengan padanan atau terjemahan mana yang tepat bagi konsep itu untuk konteks Indonesia. Ada pihak yang memilih mempertahankan istilah bahasa Inggris civil society, ada juga yang menawarkan terjemahan ‘masyarakat sipil’, ‘masyarakat kewargaan’, ‘masyarakat warga’, dan ‘masyarakat madani’. Medan diskursif kedua berkaitan dengan pemahaman dan pemaknaan terhadap konsep civil society dan kompatibilitas penerapannya dalam konteks masyarakat Indonesia. Artikel ini menyoroti secara khusus perbedaan pandangan antara kalangan ‘tradisionalis’ dan ‘modernis’ Muslim di Indonesia dalam memahami dan memaknai konsep civil socity. Secara khusus, artikel ini berupaya mengeksplorasi eksistensi pesantren sebagai institusi pendidikan Islam tertua dan terbesar di Indonesia dalam memerankan diri sebagai salah satu elemen civil society yang, pada gilirannya, dapat berkontribusi signifikan dalam upaya transformasi dan pemberdayaan masyarakat sipil sebagai bagian dari proses konsolidasi demokrasi di Indonesia yang masih terus berlangsung. Kata Kunci: civil society, masyarakat madani, pesantren, pemberdayaan, Muslim tradisionalis, Muslim modernis. Abstract In Indonesia, the discourse on civil society began in around the end of the1990s. It is a response to the same discourse that was also being warmly discussed globally since around the middle of the same decade. However, in Indonesia at first discourse even the debate about civil society is limited to intellectuals, campus academics, and activists of non-governmental organizations. In academic and non-academic discourses on civil society, the first issue relates to which equivalent or translation is most appropriate for that concept for the Indonesian context. Some people choose to retain the English term civil society, some others offer Indonesia translations such as ‘masyarakat sipil’, ‘masyarakat kewargaan’, ‘masyarakat warga’, dan ‘masyarakat madani’. The second discursive field is concerned with the understanding of and giving meaning to the conept of civil society and the compatibility of its application in the context of Indonesian society. This article highlights the different views between Muslim 'traditionalists' and 'modernists' in Indonesia in understanding and giving new meanings to the concept of civil socity. In particular, this article seeks to explore the existence of pesantren as the oldest and largest Islamic educational institution in Indonesia in acting as one of the elements of civil society that, in turn, can contribute significantly to the transformation and empowerment of civil society as part of the ongoing process of democratic consolidation in Indonesia. Keywords: civil society, masyarakat madani, pesantren, empowerment, traditionalist Muslim, modernist Muslim
MENCIPTAKAN PRINSIP MORAL MENUJU MASYARAKAT MADANI Arif Nuh Safri
Akademika : Jurnal Pemikiran Islam Vol 17 No 1 (2012): Pluralisme dan Multikulturalisme dalam Bingkai Masyarakat Madani
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

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Abstract

Setiap agama selalu identik dengan ritualnya masing-masing. Namun, secara keseluruhan ritual tersebut bertujuan untuk menghayati kehadiran Tuhan, serta menangani kehidupan sosial. Dalam Islam, semua jenis ritual yang dikenal sebagai lima rukun Islam, seperti dalam hadist dari nabi, mulai dari syahadat, sholat, puasa, zakat dan Haji. Namun, rukun Islam hanya dimaksudkan sebagai media bagi terciptanya hubungan antara individu dengan Tuhan, sehingga keluar dari aspek sosial yang dikenal dengan perbuatan baik. Dengan kata lain, semua jenis ritual keagamaan menjadi masuk akal dan tidak nyata. Di dalam AlQur'an sendiri, iman kepada Allah harus diwujudkan dalam bentuk ritual yang bertalian langsung dengan aspek kesalehan sosial. Melalui artikel ini, penulis mencoba menjelaskan konsep ritual, dalam hal ini rukun Islam yang lebih sosial, sehingga dengan penghargaan terhadap semua ritual, mungkin membuat pribadi menjadi humanis, dan pada gilirannya pribadi humanis akan menciptakan masyarakat humanis. Every religion is always identical to its respective rituals. But, the overall aim to live up to God's presence, as well as handle the social life. In Islam, all forms of ritual known as the five pillars of Islam, as in the hadith of the Prophet. Starting from the creed, pray, fasting, zakat and hajj. However, the pillars of Islam are only meant as the medium in individual relationships with God, so that escape from the social aspect known by the good deeds. In other words, all forms of religious ritual becomes absurd and unreal. In the Qur‟an itself, faith in God should be manifested in the form of ritual is directly proportional to social righteousness or piety. Through this article, the author will try to explain the concept of ritual, in this case the pillars of Islam are more social, so with appreciation towards all rituals, it is possible create humanist personal, and the humanist personal createng humanist society towards civil society.
SOCIAL CHANGE AND FRAGMENTED COHESION (Case Study of Muslim Family Relations in Bogor City, West Java) JM Muslimin; Laila Setyawati Arifin; Wildan Munawar; Mahmoud Mohamed Hosny Mohamed
Akademika : Jurnal Pemikiran Islam Vol 25 No 2 (2020)
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (951.392 KB) | DOI: 10.32332/akademika.v25i2.2477

Abstract

Entering the era of industrialization, humans live runs more pragmatically and individually. As part of gender studies, family constellation is being necessary to investigate. A significant impact can be seen from the estrangement that occurs in family relations. Family ties are felt to be increasingly loose because each person is required to have specific duties and professions to meet their needs. As a result, transformation and social change make it increasingly difficult to create intimacy like the past. The purpose of this study is to analyze the impact of social transformation on proposed divorce (cerai gugat) by wife, which is more common than divorce and social changes in family relations. The research is done by combining empirical approach and normative one. The empirical data gathered from several sources and referred to strengthen normative postulate. Where as the normative postulate is drafted to be starting point of the research. The results of this study indicate that the causes of social transformation in divorce are increased lawsuit divorce due to nushuz: wife disobedience to husband or lack of wife in carrying out their rights and obligations. Thus, increased divorce due to syiqaq: husband and wife’s quarreling.
FROM NEGATIVE TO POSITIVE PEACE: STRENGTHENING THE ROLE OF YOUTH IN RELIGIOUS PEACEBUILDING IN BUKITTINGGI, WEST SUMATRA Zulfan Taufik
Akademika : Jurnal Pemikiran Islam Vol 25 No 2 (2020)
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (338.179 KB) | DOI: 10.32332/akademika.v25i2.2132

Abstract

Youth as religious peacebuilding actors still receive less attention in academic studies and peace praxis. It often makes youth being depicted as victims or as perpetrators of violence in religious conflict. This study specifically seeks to explore the efforts of youth involvement and also to strengthen the capacity of the youth in making religious peacebuilding in Bukittinggi, West Sumatra. By using the action research method, this research found that Bukittinggi is at negative peace, which is still at the level of mere absence of war and saving the seeds of mutual suspicion between interfaith believers. It is undoubtedly because of a lack of interaction and openness between the interfaith believers. As for the strengthening efforts are undertaken through interfaith youth forum, youth for peace workshop, and the initiation of the interfaith youth organization. That various efforts give hope for the future of religious peace in Bukittinggi from negative peace to positive peace. It is because youth offer creative energy and active potential to transform violent conflict and foster active peace. Keywords: Youth, Religious Peacebuilding, Negative Peace, Positive Peace, Bukittinggi.

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