HIKMATUNA: Journal for Integrative Islamic Studies
This Journal focuses on Islamic Studies with an integrative approach through social sciences and humanities. The social sciences field covers the studies of Psychology, Economics, Politics, Education, Law, and History. Meanwhile, the humanities field covers the studies of Quran, Hadith, Islamic Astronomy Observatory, Monotheism, Islamic Law, and Sufism. This journal aims to reveal and solve the problems faced by Asian people, especially Indonesia, from the social sciences and humanities perspectives. Therefore, those problems can be solved comprehensively.
Articles
247 Documents
<![CDATA[Urban Sufism: Religiousity and Identity Construction of Urban Muslim Community ]]>
<![CDATA[Inayatul Ulya]]>
<![CDATA[ Jurnal Hikmatuna Vol 5 No 2 (2019): HIKMATUNA: Journal for Integrative Islamic Studies, Desember 2019 ]]>
Publisher : <![CDATA[Postgraduate Program, Universitas Islam Negeri (UIN) K. H. Abdurrahman Wahid Pekalongan, Indonesia ]]>
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DOI: 10.28918/hikmatuna.v5i2.2184
<![CDATA[Urban sufism is a phenomenon that shows the hijrah representation of urban Muslim communities and the rise of religion in the public sphere. The religious expression displayed by urban Muslim communities is a form of religious accommodation towards modernity. Even religion can be a living solution for modern society. This article explains that exchanging folk is even an identity sought by urban Muslim communities. Their participation in Sufism education is a new form for constructing their religious identity. Referring to Peter L. Berger's construction theory that religion in a cultural context is a product constructed by humans. So that there is a dialectical process between religion and society. The dialectical process goes through three stages, namely externalization, objectification and internalization. The results of the dialectics of religion and culture make Sufism the religious identity of urban Muslim communities. This religious identity is needed by urban Muslim communities both in their roles as individuals and as part of social communities. As individuals, religious identity is needed to fulfill spiritual needs towards self-righteousness and as members of social groups in society, religious identity is needed to strengthen the existence of urban Muslim communities by presenting Sufism with new styles that are more accommodating to modernity.]]>
<![CDATA[Sufi Education Efforts in the Development of Modern Psychology ]]>
<![CDATA[Khairul Nizam Bin Zainal Badri]]>;
<![CDATA[Hari Krishnan Andi]]>
<![CDATA[ Jurnal Hikmatuna Vol 6 No 1 (2020): HIKMATUNA: Journal for Integrative Islamic Studies, June 2020 ]]>
Publisher : <![CDATA[Postgraduate Program, Universitas Islam Negeri (UIN) K. H. Abdurrahman Wahid Pekalongan, Indonesia ]]>
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DOI: 10.28918/hikmatuna.v6i1.2195
<![CDATA[Modern psychology tends to study human development in a negative way; whereas the scope of research in positive human development should be taken into account. For the purpose of psychological development, the field of Sufi education needs to be considered. The four most important subjects in Sufi education are faith, worship, customs and virtue, all four of which are key factors in the purification of the soul. In modern times, human life tends to be based on the philosophy of socio-capitalism; which has made the human lifestyle increasingly materialistic-hedonistic. As a result, crime and mental illness increase. Sufi education appears to be very relevant in addressing issues of material progress and social relations. This is because humans as unique beings need not only material things, but spirituality as well where both require balance. Through commitment and the Sufi exercises, the human potential is able to move towards positive instead of negative. But one thing to note for further study is the self-disclosure (tajalli) process in Sufi thought; which is very abstract at its height. Therefore, the measure of knowing the level of happiness is very speculative. Qualitative research is needed to determine the appropriate size.]]>
<![CDATA[Islamic Tolerance on Religious Freedom, Culture and Thought in Andalusia ]]>
<![CDATA[Meirison Meirison]]>
<![CDATA[ Jurnal Hikmatuna Vol 6 No 1 (2020): HIKMATUNA: Journal for Integrative Islamic Studies, June 2020 ]]>
Publisher : <![CDATA[Postgraduate Program, Universitas Islam Negeri (UIN) K. H. Abdurrahman Wahid Pekalongan, Indonesia ]]>
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DOI: 10.28918/hikmatuna.v6i1.2313
<![CDATA[Andalusian civilization was formed by a combination of complex societies consisting of Arabs, Berbers, Goths, Israelis, Africans, and Salsabes. Logically it is difficult for multi-ethnic communities to coexist peacefully. This social mosaic is a challenge when Islam entered Andalusia. That is because Islam was born in the Arabian Peninsula which has a different culture from Andalusia. Based on the problem of how the influence of Islamic and Muslim tolerance on freedom of religion, culture and thought in Andalusia and through literature study with a historical approach; data collection (heuristic), verification, interpretation and historiography, the authors get the conclusion that cultural assimilation has interacted with tolerance as an influence of Islamic teachings. The influence is not only limited to the development of teachings, but the life of the Andalusian people. For example the birth of the Moor and Mozarabic groups, the development of linguistics and politics. Another indication is the attitude of the Andalusian community and especially Muslims who tolerate religious schools, sects that are different from Islam. Andalusian people lived side by side peacefully for centuries. Educated Jewish and Christian communities are satisfied with their situation under Islamic hegemony and its laws.]]>
<![CDATA[The Invisible Big Waves: How Indonesia Combat with Radicalism and Terrorism in Global Perspective ]]>
<![CDATA[Ridwan Arifin]]>;
<![CDATA[Ali Masyhar]]>;
<![CDATA[Btari Amira]]>
<![CDATA[ Jurnal Hikmatuna Vol 6 No 1 (2020): HIKMATUNA: Journal for Integrative Islamic Studies, June 2020 ]]>
Publisher : <![CDATA[Postgraduate Program, Universitas Islam Negeri (UIN) K. H. Abdurrahman Wahid Pekalongan, Indonesia ]]>
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DOI: 10.28918/hikmatuna.v6i1.2365
<![CDATA[This paper is qualitative research, discusses and examines how government combating radicalism and terrorism in relation with global and international perspective. From these incidents, various investigations have also been carried out by the authorities to arrest every actor in acts of radicalism and terrorism, which resulted in a discovery that there were ; people out there dedicated their lives to being terrorists, recruiting potential terrorists, teaching terrorism, spreading understanding of Islamic religion that deviates, and convincing them to follow the teachings of Islamic religion in the style of terrorism. Radicalism and Terrorism in the global world, including Indonesia, have become one of very serious problems, because this phenomenon not only related to the home security but also global threat. The global waves of terrorism and radicalism have the international characteristic, borderless and transnational activity, even transnational organized crime. Therefore, this paper underlined and emphasized that combating international terrorism and radicalism cannot only be supported by one Country, but also it needed the international cooperation.]]>
<![CDATA[InsÄn KÄmil In The Religious Existentialism Philosophy Of Seyyed Hossein Nasr ]]>
<![CDATA[Encung Encung]]>;
<![CDATA[Suparman Syukur]]>;
<![CDATA[Ilyas Supena]]>
<![CDATA[ Jurnal Hikmatuna Vol 6 No 1 (2020): HIKMATUNA: Journal for Integrative Islamic Studies, June 2020 ]]>
Publisher : <![CDATA[Postgraduate Program, Universitas Islam Negeri (UIN) K. H. Abdurrahman Wahid Pekalongan, Indonesia ]]>
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DOI: 10.28918/hikmatuna.v6i1.2372
<![CDATA[Academic investigations in this paper wants to elaborate the two concept of theistic existentialism and Sufism on human perfection (InsÄn kÄmil) of Seyyed Hossein Nasr perspective. According to Nasr’s thought human is not dealing with the concept of any other creation of god like animal, thress or miniral. For human developing in the world, human being is ceated deferrently of any aspects of things. By using the comparison method analysis of ideas contained in the literature this article aims to direct the human will for actions in their life and with the method of interpreting of the hermeneutics ways of these ideas the researcher entrenched searching for sources relevant to the topic of this study. From the results of this study it was concluded that humans do not merely exist based on their material form or physical form, but humans who exist consciously of their existence are human nature according to the flows of existentialism. The human existence surely determinated by god wills and god almighty. It is different with humans who are conceived by modern sciences as experiencing disparities in understanding of humanism. So humans are often seen from a certain aspect. And this is according to the conclusion that found is caused the crisis of modernity. For this reason, measuring humanity as a creature is expected to have a large role in alleviating various crises that arise in the modern world. Humanism consciousness or human consciousness becomes an important mode of transufquration in concepting humans in the existentialism dimension.]]>
<![CDATA[Islamic Education Values in Gayo Saman Dance ]]>
<![CDATA[Shaumiwaty Shaumiwaty]]>;
<![CDATA[Dharmika Yoga]]>
<![CDATA[ Jurnal Hikmatuna Vol 6 No 1 (2020): HIKMATUNA: Journal for Integrative Islamic Studies, June 2020 ]]>
Publisher : <![CDATA[Postgraduate Program, Universitas Islam Negeri (UIN) K. H. Abdurrahman Wahid Pekalongan, Indonesia ]]>
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DOI: 10.28918/hikmatuna.v6i1.2416
<![CDATA[Saman dance is a folk dance developed in the Gayo tribal community that inhabits several districts in Aceh Province. The origins of the dance are in harmony with the entry of Islam in Aceh and become a propaganda media in the spread of Islam. Then developed into an art that has a socio-cultural function and is the result of Islamic cultural acculturation. This study intends to examine the values of Islamic education contained in the symbols, the meaning of the movements and poetry of the Saman dance through ethnopedagogical analysis. The method used in this research is descriptive-qualitative method. The data source in this study consisted of primary data sources and secondary data sources, primary data sources were obtained from saman jalu dance video files and secondary data sources were obtained from interviews, books, video, and literatures. The results of the Saman dance research are known to be some of the values of Islamic education, namely, deliberation, courtesy to start guests, establish silaturrahmi, worship prayers, unity, obedience to leaders and scholars, love the motherland and habituation. This value is part of religious and moral education which has an important role in shaping the character of the Gayo tribe community.]]>
<![CDATA[Sharia Value Logic as the Old Value Logic: Second Order Research ]]>
<![CDATA[Mansur Chadi Mursid]]>;
<![CDATA[Hassanuddeen B Abd Aziz]]>
<![CDATA[ Jurnal Hikmatuna Vol 6 No 1 (2020): HIKMATUNA: Journal for Integrative Islamic Studies, June 2020 ]]>
Publisher : <![CDATA[Postgraduate Program, Universitas Islam Negeri (UIN) K. H. Abdurrahman Wahid Pekalongan, Indonesia ]]>
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DOI: 10.28918/hikmatuna.v6i1.2433
<![CDATA[Concept of value is the old scince, but now especially in Islamic marketing interested to study again. To analyze shariah value logic as the old value logic by literature study, we proposed shariah value logic as mediating role between innovation and performance. Quantitatified shariah value logic (SVL) have examined, in this paper explored SVL from the theory of value to building the new value of innovation. Second order NPD innovation and NPD performance developed in this study. Research limited in building concepts, future research can exploring determinants and consequences of the shariah value logic.]]>
<![CDATA[An Analytical Study on the Development of the Concept of Integration of Science and Islam in IAIN Syekh Nurjati Cirebon ]]>
<![CDATA[Septi Gumiandari]]>;
<![CDATA[Ilman Nafi'a]]>;
<![CDATA[Ahmad Asmuni]]>
<![CDATA[ Jurnal Hikmatuna Vol 6 No 1 (2020): HIKMATUNA: Journal for Integrative Islamic Studies, June 2020 ]]>
Publisher : <![CDATA[Postgraduate Program, Universitas Islam Negeri (UIN) K. H. Abdurrahman Wahid Pekalongan, Indonesia ]]>
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DOI: 10.28918/hikmatuna.v6i1.2436
<![CDATA[The extensive mandate of the ministry of religious affaires to manage various non-religious majors has demanded Islamic higher educations to have each distinctive scientific building in the process of formulating the integration of science and religion. This study aims to analyze the development of the concept of integration of science and Islam that has been formulated in the IAIN Cirebon. Qualitative research with literature study showed the existence of the Muhsin Sejati concept was taken as a scientific integration icon, along with several other derived concepts, such as Jembatan Ilmu, the complementary inclusive paradigm, mata ilmu and blended theory. Unfortunately, the theorization of the concept of integration did not develop significantly, stagged in 2015. This was because the concept of Muhsin Sejati and its derivatives had not been legally ratified formally in Rector’s policy, nor was it followed up on the cabinet leadership policy afterwards. Besides scientific exclusivity, thought, personal background and primordialism still dominate in the campus atmosphere.]]>
<![CDATA[Promoting Models of Moderate Islam-based Education: Insight from Indonesia and Australia ]]>
<![CDATA[Zaenal Mustakim]]>
<![CDATA[ Jurnal Hikmatuna Vol 6 No 2 (2020): HIKMATUNA: Journal for Integrative Islamic Studies, December 2020 ]]>
Publisher : <![CDATA[Postgraduate Program, Universitas Islam Negeri (UIN) K. H. Abdurrahman Wahid Pekalongan, Indonesia ]]>
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DOI: 10.28918/hikmatuna.v6i2.2555
<![CDATA[In response to the need for enacting Islamic education to tackle radicalism and violent extremism (RVE), the present study aims to explore the models of moderate Islam-based education in Indonesia and Australia and to explain the challenges in promoting moderate Islam in both countries. Grounded in an exploratory case study, data were garnered through in-depth interviews and observation. Findings of this study expose that firstly, the Nahdlatul Ulama (NU) chairmen in both Central Java, Indonesia and Melbourne, Australia portrayed the same views on moderate Islam; it was religiously and ideologically situated between two radical and extremist groups, i.e., the fundamentalist group and the liberal one. Secondly, the model of moderate Islam-based education depicted by the NU chairpersons in Central Java, Indonesia employed two approaches, namely: formal madrasas/schools and non-formal education, and the strategies performed in the formal education proposed a design of moderate Islam value-based learning. Meanwhile, the model of moderate Islam-based education in Melbourne, Australia applied non-formal education. Lastly, this study also reveals several challenges encountered in fostering moderate Islam to confront the problem of RVE emerged in the sector of Islamic education in Indonesia and Australia.]]>
<![CDATA[Islamic Studies and Local Wisdom at PTKIN in Central Java: Opportunities, Challenges, and Prospects of Pioneering Religious Moderation in Indonesia ]]>
<![CDATA[Abdurrohman Kasdi]]>;
<![CDATA[Umma Farida]]>;
<![CDATA[Choirul Mahfud]]>
<![CDATA[ Jurnal Hikmatuna Vol 6 No 1 (2020): HIKMATUNA: Journal for Integrative Islamic Studies, June 2020 ]]>
Publisher : <![CDATA[Postgraduate Program, Universitas Islam Negeri (UIN) K. H. Abdurrahman Wahid Pekalongan, Indonesia ]]>
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DOI: 10.28918/hikmatuna.v6i1.2618
<![CDATA[This article aims to examine the model of Islamic studies and local wisdom in Islamic State Universities (PTKIN) in Central Java. The method used is qualitative with the sociology of religion approach and belongs to the category of policy research, which is expected to help in recommending effective and efficient policies. The results of this study show that: first, the values ​​of Islamic studies and local wisdom enter into the course at PTKIN, developed through the academic community activities and entered into the structure of Islamic Higher Education, even though using different nomenclature. This study of Islam and local wisdom includes cultural and Islamic acculturation, cultural studies of the Grebeg Besar, Dandangan, Sekaten and other cultures that also have an Islamic spirit. Second, Islamic values ​​and local wisdom developed by the Islamic State Universities in Central Java can sow religious moderation. This can be proven from the ideas, thoughts, and attitudes of the academic community in accepting the differences and heterogeneity of various religious discourses in Indonesia.]]>
