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INDONESIA
Jurnal KOMUNIKA
Published by Institut Agama Islam Negeri Purwokerto
ISSN : 19781261     EISSN : 25489496     DOI : -
Core Subject : Religion, Science,
Religion Library & Information Science
KOMUNIKA: Jurnal Dakwah dan Komunikasi is a scientific journal in collaboration with APJIKI (Asosiasi Penerbit Jurnal Ilmu Komunikasi Indonesia) with a focus on the study of communication theory, mass communication, Islamic communication, da'wah management, da'wah messages, da'wah media, da'wah methods, da'wah organizations, Islamic broadcasting, Islamic journalism, public relations, da'wah and politics, development of Islamic society, Islamic counseling.
Arjuna Subject : -
Articles 301 Documents
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Reaktualisasi Profesi Dakwah Nurfuadi, Nurfuadi
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 2 No 1 (2008)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1098.929 KB) | DOI: 10.24090/komunika.v2i1.810

Abstract

Mission profession is glory profession that becoming responsibility as mos/em believer, especially the mos/em scholars as prophet heir that is not easy to implemented. There is condition, rule cind criteria which must be fulfilled by the heir of this prophecy. As have done by Rasulullah, one of them is amanah (believe), fathonah (smart), and tabligh. 
Dakwah Melawan Globalisasi Syufa'at, Syuafa'at
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 2 No 1 (2008)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (966.35 KB) | DOI: 10.24090/komunika.v2i1.811

Abstract

Da'wa hos two missions, namely keilohion and kerisolohon. The mission of keilohion means to free human beings from spiritual slavery while the  mission of kerisolohon means to free human beings and invite them to commit good deed and avoid bod deed. It also invites human beings to believe in Allah (QS 3:110). In this globalization era, da'wa faces some threats, such as theological, spiritualistic, and global threats. emergence of , and sobilisosi The first includes  oqidoh destruction through pluralism issue, the. The second threat includes the real condition now that there ore many people who hove great devotion to do rituals  such as salat, haji, but at the some time they a/so do some corruption and other bad tricks. The third threat includes the issue of terrorism, global worming, gender, human right, sex tourism, and so on. As a result, critical interpretation is neededto  face globalization issues so that do'wo will sorvive and function as rahmatan Iii 'alamin. 
Berdakwah dalam Konteks Kebebasan Beragama Asmaya, Enung
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 2 No 1 (2008)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (950.035 KB) | DOI: 10.24090/komunika.v2i1.812

Abstract

Religiosity is basic need of human beings. It is needed to guide human beings in achieving their happiness in life. If human beings hove realized that they con rely on their religious belief, none can force them to embrace a new  religion. Da'wo odivity, in relation to religious freedom, must not be done through an unethical force to make someone convert his religious belief. It should offer on  open dialogue to search for the truth. Religiousity is one's belief in a religion, deep in his heart, which can drive him to purify his religion from weakness. There is no one who has the right to ;ustify that the religion he embraces is wrong. If such case happens, this means that human right for religious belief hos been disrespeded.
Konsep Islam dalam Mengendalikan PerilakuAntisosial Remaja Abidin, Zaenal
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 2 No 1 (2008)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (852.895 KB) | DOI: 10.24090/komunika.v2i1.813

Abstract

family life in modern era indicated erosion of parent's role, responsibility, ond core to educate teenager through their maturity. Therefore, mo/adoptive (ontisociol) teenager od ond behavior that con harm other people. It is because their psychological condition is unstable ond influence of amoral culture,  cruelty, violence, ond lock of attention ond control of family, school, ond society. If didn't give much core, its con deprive teenager future, so we need urgent alternative solution, namely: return to fundioning family, school ond society to enhance ond educate positive religious values of teenager, involved teenogeron off socio/ religious  odivity ond toke advocated ond consultative odion on every trouble ond their life problems.
Makna Desain Keris dalam Budaya Jawa Warto, Warto
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 2 No 1 (2008)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1116.461 KB) | DOI: 10.24090/komunika.v2i1.814

Abstract

Cultural objeds in Java besides owning high aesthetic value also have magical energy it is of course to which sure and trusting it. Arlistic to progressively  form of the objed, hence will be valuable progressively high art and have deeper magical meaning. Keris as oneoi the cultural objed in Java owning very unique desain. Existence of keris cannot be discharged from a smith. Of hands of they keris created. Greatness of keris do not famous only just Java land. But have become heritage grand culture of world. Keris is cultural masterwork of parallel proper Indonesia with other masterpieces of whole world. 
BERBAGAI MASALAH KEBERAGAMAAN MASYARAKAT MODERN DALAM PERSPEKTIF DEKONSTRUKSI DAKWAH BERBASIS PSIKOLOGI SOSIAL Sholikhin, Muhammad
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 9 No 1 (2015)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (75.525 KB) | DOI: 10.24090/komunika.v9i1.827

Abstract

In one hand, modernity has fastened the development of science and technology, but on the other hand, it also alienates humans from their own spirit, caused by their exaltation on their industrial products. The effects of such condition occur in the following social and psycho logical symptoms: dislocation, disorientation and relative deprivation in certain social groups. In this context, da’wa has to deal not only with halal haram, but also with religious aspects of society and makes them a guideline to be adjusted to religious teachings. Da’wa needs to concern more on the aspect of mass psychology, with the emphasis on the principle of laa Rayba fiih in applying Islam, pathological treatment, and prevention of social deviation, as a result of modernity and laissez faire indi vidualism. The call for implementing the principles of bil hikmah, mauidah hasanah and mujadalah bi ahsan represents da’wa in its transmission, transformation, and socialization stages. Transmission deals with physical ap proach, transformation with social approach, and socialization with psy chological approach. They all present the historical facts, social-nuanced fiqh, grounded law, as well as prophetic mysticism. Modernitas di satu sisi telah melahirkan perkembangan ilmu pengetahuan dan teknologi yang sangat pesat, namun di sisi lain juga menciptakan keterasingan manusia dari jiwanya sendiri (alienasi) terjadi karena manusia telah mempertuhankan hasil-hasil industri yang dihasilkan oleh tangan mereka sendiri. Kemajuan pembangunan dan perubahan  perubahan sosial yang diakibatkannya telah menimbulkan gejala-gejala sosial-psikologis; dislokasi, disorientasi dan deprivasi relatif pada kelompok-kelompok sosial tertentu. Dalam konteks ini, dakwah dituntut tidak hanya berbicara tentang halal haram, tapi harus lebih menitikberatkan pada aspek keberagamaan masyarakat sebagai gejala psikologis yang layakdijadikan kerangka acuan, guna disesuaikan dengan “tuntunan” keberagamaan yang hanif/lurus. Dakwah perlu lebih concern pada lahan garap psikologi massa, penekanan laa rayba fiih dalam ber-Islam, penanganan patologis, dan penanggulangan deviasi sosial, sebagai akibat modernitas dan laissez faire individualism. Perintah dakwah bil hikmah, mauidah hasanah dan mujadalah bi ahsan merupakan corak dakwah dalam proses pentahapan transmisi, transformasi dan sosialisasi. Transmisi merupakan pendekatan d}ahiriyyah-kejasmanian; transformasi adalah pendekatan sosio logis berfenomena massa, dan sosialisasi adalah pendekatan psikologis. Itu semua menampilkan fakta-fakta sejarah, fakta fiqh bernuansa sosial, syariat yang membumi, sekaligus tasawuf ala Nabi.
DAI SEBAGAI ULAMA PEWARIS PARA NABI Malik, Hatta Abdul
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 9 No 1 (2015)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (70.669 KB) | DOI: 10.24090/komunika.v9i1.828

Abstract

Allah guides people through the presence of the messengers who served as a witness, to give glad tidings and warnings, the Caller of Allah, to teach the Qur’an and the wisdom and to be good role models for human beings. However, as the messenger was gone, the task of the apostles passed on to the scholars or preachers whose task is to invite people to the path of Allah. Therefore, the scholars and preachers, as the spearhead of the spread of Islam, need to know the tasks of the Prophet and also follow the example of the Prophet in carrying out the mandate Allah assigned to him. Allah memberikan petunjuk kepada manusia melalui kehadiran para rasul yang bertugas untuk menjadi saksi, memberikan kabar gembira dan peringatan, penyeru agama Allah, mengajarkan al-Qur’an dan hikmah serta menjadi suri tauladan yang baik bagi manusia. Namun, ketika rasul sudah tiada, maka tugas rasul tersebut diwariskan kepada para ulama atau dai yang bertugas untuk mengajak manusia kepada jalan Allah. Oleh karena itu, dai sebagai ujung tombak penyebaran Islam perlu mengetahui tugas-tugas para Nabi dan juga mencontoh Nabi dalam mengemban amanat Allah yang dibebankan kepadanya.
INTERKONEKSITAS DALAM AJARAN SOSIAL TASAWUF SUNNI DAN FALSAFI Khotimah, Khusnul
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 9 No 1 (2015)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (98.866 KB) | DOI: 10.24090/komunika.v9i1.829

Abstract

The existence of Sunni and philosophical mysticism in the study of Sufism has its own epistemology. Discussing the polemic between Sunni and philosophical Sufism is risky because instead of the differences between them, there is prevalent interrelation between them. Therefore, interconnecting between the two models of Sufism deserves to be taken into a deeper study because Sufism may emerge as a moral movement towards social, political, moral, and economic inequalities committed by Muslims. The interconnectivity between Sunni and Falsafi Sufism were found in the spread of Islam around the archipelago. In this case, Islam first entered the archipelago by applying philosophical Sufism, such as pantheism in the Java community. Both Sunni and falsafi Sufism leads to personal moral perfectness self, by which the person can influence other people by his/her good behavior such as having self-control, obeying the parents, being wise and just, as well as regarding other people’s beliefs. The teaching of suni and falsafi Sufism has a significant role in social change and its follower’s spirituality, such as the spread of Islam around the archipelago, and the teaching for equality. Keberadaan tasawuf sunni dan falsafi dalam studi tasawuf memiliki epistemologi keilmuan tersendiri. Memperbincangkan polemik antara tasawuf sunni dan falsafi adalah hal yang riskan, karena masing-masing memiliki kecenderungan yang berbeda-beda, namun melakukan interkoneksi antara kedua model tasawuf tersebut menjadi kajian yang patut untuk ditelaah, karena tasawuf merupakan gerakan moral terhadap ketimpangan sosial, politik, moral dan ekonomi yang dilakukan umat Islam. Interkoneksitas tasawuf Sunni dan Falsafi tampak pada proses Islamisasi di Nusantara, di mana pertama Islam masuk ke Nusantara banyak menggunakan tasawuf falsafi, seperti paham panteisme dalam masyarakat Jawa. Tasawuf sunni dan falsafi bermuara pada kesempurnaan moral diri sendiri yang berdampak pada orang lain, dengan cara pengendalian hawa nafsu, menghormati kepada orang lain, bersikap bijaksana, adil serta menghormati  kepercayaan orang. Ajaran sosial tasawuf suni dan falsafi memiliki peran yang cukup besar dalam perubahan sosial masyarakat, antara lain tentang Islamisasi di Nusantara, dan ajaran kesetaraan, sehingga telah menempatkan tasawuf sunni dan falsafi memiliki peran yang cukup signifkan dalam pengamalan spiritual pengikutnya.
DIALOG DAN TOLERANSI (SEBUAH ALTERNATIF DAKWAH DI TENGAH PLURALITAS AGAMA) Maftuchah, Farichatul
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 9 No 1 (2015)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (49.922 KB) | DOI: 10.24090/komunika.v9i1.830

Abstract

Religious plurality potentially can causes collisions, conflicts, violence and anarchic attitude among people who have different faiths. This is because every religion has the exclusive aspect in the form of truth claims, namely the recognition that their religion is the correct one, whereas any religion embraced by different people is wrong. Pluralism should be understood not only by knowing its existence, but also by real and active participation towards the plurality. To foster peace in this era of plurality, one of the workable alternatives is to build tolerance through dialogue. A pluralist should interact with a variety of religions with open mind, learning and respecting his/her dialogue partners as well as showing a commitment to his/her own religion in order to avoid relativism in religion. Pluralitas agama berpotensi melahirkan benturan, konflik, kekerasan dan sikap anarkhis terhadap pemeluk agama lain. Hal ini dikarenakan setiap ajaran agama mempunyai aspek eksklusif berupa truth claim yaitu satu pengakuan bahwa agama yang dianutnya adalah yang paling benar, konsekuensinya adalah agama yang dipeluk oleh orang yang berbeda adalah salah. Pluralisme tidak hanya dipahami hanya dengan mengakui kemajemukan saja, namun yang dimaksud adalah keterlibatan aktif terhadap realitas kemajemukan tersebut. Untuk menumbuhkan kedamaian di era pluralitas ini alternatif yang bisa dilaksanakan adalah membangun toleransi dengan dialog. Bagi seorang pluralis dalam berinteraksi dengan aneka ragam agama tidak hanya dituntut untuk membuka diri, belajar dan menghormati mitra dialognya, tetapi tetap harus commit terhadap agama yang dianutnya, karena dengan demikian relativisme agama dapat dihindari.
PEMBENTUKAN JIWA MANUSIA MELALUI PESAN TAUHIDULLAH Asmaya, Enung
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 9 No 1 (2015)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (80.738 KB) | DOI: 10.24090/komunika.v9i1.831

Abstract

Human being consists of two integrated elements, the spirit and the body. Both elements need supplies to achieve a condition of being “taqwa”, that is the willing to obey all the rules of God and avoid His prohibition. Through the spirit, a human being can generate either good or bad deeds. In order to have a spirit that always drives and guides human being to perform good deeds, it should be managed with tauhidullah da’wa message, which means admitting the Allah as the one and only God, either in the concept of creation (rabb), possession (malik), or de pendency (ilah) of human being towards Him. Applying the principles will form healthy, sincere, and optimistic human spirit in facing the dynamics of life as well as being positive and happy in accepting one’s destiny. For that reason, tauhidullah message will form human spirit of good morality. Manusia terintegrasi dari unsur jiwa dan raga. Kedua unsur tersebut membutuhkan makanan dan asupan agar terlahir manusia-manusia yang bertakwa. Melalui jiwa, manusia dapat menggerakkan perilakunya pada hal yang baik dan buruk. Agar jiwa senantiasa bergerak dan membimbing pada perilaku yang baik maka ia harus dikelola dengan pesan dakwah tauhidullah. Tauhidullah adalah meng-Esa-kan Allah SWT, baik dalam konsep penciptaan (rabb), pemilikan (malik) dan kebergantungan (ilah) manusia kepada-Nya. Dari ketiganya akan membentuk jiwa-jiwa manusia yang sehat, ikhlas, optimis dalam menghadapi dinamika kehidupan. Senantiasa positif dan bahagia dalam menerima sunatullah yang telah menjadi ketetapan-Nya. Oleh karena itu, pesan tauhidullah menjadi pesan pembentuk jiwa manusia agar menjadi orang-orang yang berakhlak mulia.

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