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442 Documents
<![CDATA[Peace Journalism in Framing Radical Islamic Issues in Bali ]]>
<![CDATA[Amanda Gelgel, Ni Made Ras]]>
<![CDATA[ ADDIN Vol 14, No 1 (2020): ADDIN ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v14i1.7177
<![CDATA[Nowadays, radical Islamic issues has becoming an international’s issues. News stories in media filled by this issue. Even local media also put this issue in their agenda, like local media in Bali Province. Since Bali bombing in 2002, people in Bali have their own trauma related to radical Islamic especially terrorism. Media have the power to shape people’s agenda, and to shape people’s perspective in any issues. So, local media in Bali have power to influence how people in Bali to see and understand the issue. The research’s quetions is how the media in Bali framing radical Islamic issues in 2018? Unit analysis in this research are Bali Post and Tribun Bali. Both of them have the highest traffic and the oldest newspaper in Bali. Research is using Entman’s Framing Method, which focus in how media selected issues and what aspect is highlighted by the media during 2018. The result is peace journalism has been practiced in framing radical issues in Bali.]]>
<![CDATA[PRIVATE ISLAM VERSUS PUBLIC ISLAM: SOCIAL BEHAVIOUR OF LOCAL MUSLIM DIVERSITY IN FACING THE IMPACT OF COVID-19 ]]>
<![CDATA[Halim, Abdul]]>
<![CDATA[ ADDIN Vol 14, No 1 (2020): ADDIN ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v14i1.7431
<![CDATA[This research studied the behaviour changing of Indonesian muslim diversity by the Covid 19 pandemic. It was triggerred by the government policy and religious authorities (so called fatwa). The Covid 19, originally is a health problem, but later being a political-socio-religious and economic-politic problems. The research used literature review by using religious-sociology approach to review the changing of social behavior of Indonesian muslim in reacting to Covid 19. In reality, empirically, it was a shift of religious-ritual-practice from public to private. Taking theory by Henri Lefebvre, the theory of public space, there were five main finding points on the research: (1) the political policy by the government and the fatwa of religious authorities on strategy and ways on tackling Covid 19 in creating some new social-diversity behaviours among the Indonesian citizens, not even exist beforehand; (2) the changing of social-diversity that creates a new space dimension, it is the private space; (3) the behaviour of social-diversity in private space showed the pattern of Islamic hyper-locality which is a form of Islam Locality with its different attribute and character; (4) Islamic hyper-locality leads any confrontation of muslim groups who want to beg the public space and its religious activities; (5) distortion of the value of Universal Islam and uncapability in facing the global war.]]>
<![CDATA[THE SUFI TENET DEVELOPED BY SYEKH AMRAN WALY: ITS FOUNDATION AND CURRENT PUBLIC RESPONSES ]]>
<![CDATA[Muchsin, Misri M.]]>;
<![CDATA[Manan, Abdul]]>;
<![CDATA[Hadi, Abdul]]>;
<![CDATA[Putra, Rahmad Syah]]>
<![CDATA[ ADDIN Vol 14, No 1 (2020): ADDIN ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v14i1.6856
<![CDATA[This study concerns the foundation of Sufi tenet developed by Syekh Amran Waly and discovers the communities? response to the tenet integration, the Study Council of Sufism Tawheed (MPTT) and Rateb Siribee (One-Thousand Zikr), within the northern and eastern Aceh, Indonesia. Qualitative approach was implemented as the observation, in-depth interviews and documentation studies were due to collect the data. The tenet was based on the Sufism styles developed by Syekh Abdul Karim al-Jili, which was ever considered heretical. The tenet integrations aim to restore the previous grandeur of Acehnese people by reconstructing the Sufism in accordance with the current conditions. However, some considered that those could act as a means of practicing Sufism, educate people and re-establish the Sufism glory in the past. Meanwhile, the others assumed that the teachings developed were deviant since those contain the style of Ibn Arabi and al-Jili Sufism, with the concept of Wahdah al-Wujud (Unity of Existence), which is dissimilar with the Sufism concept, Wahdah asy-Syuhud (Unity of Appearance), spread by the tenet developer?s father, Syekh Abuya Muda Waly al-Khalidy.]]>
<![CDATA[Islamic Education Politics Ambiguity of Policy Intepretation in Islamic Religious College: between Negotiation and Institutional Authority ]]>
<![CDATA[Miftah, Muhammad]]>
<![CDATA[ ADDIN Vol 13, No 2 (2019): ADDIN ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v13i2.7003
<![CDATA[The superior development priority of Human Resources (HR) is the answer to the twisted development of the Industrial Revolution Era 4.0 which is currently booming. Increasing the competitiveness of the Indonesian people through education is a logical and philosophical argument; which the demographic bonus that Indonesia has in 2020 more than 67% of the Indonesian population is in productive ages. Islamic Religious College is one of the locomotives that is believed to be able to deliver its demographic bonus in accordance with the Strategic Plan owned by the Indonesian. This opportunity has also been captured by the education world with the issuance of the Indonesian Qualification Framework (Kerangka Kualifikasi Nasional Indonesia, KKNI) policy and strategic policies issued by the Ministry of Research, Technology, and Higher Education (Kementerian Riset, Teknologi, dan Pendidikan Tinggi) and the Ministry of Religion (Kementerian Agama) in welcoming the rapid development. The policy product resulted by the Ministry of Research, Technology, and Higher Education and the Ministry of Religion at the upstream level has the same goal, but at the grassroots downstream level the policy implementation in each of Islamic Higher Education (Perguruan Tinggi Keagamaan Islam, PTKI) is very dynamic and sometimes also contradictory to the policies of this institution. The focus of this research is to examine the contradictory realities in implementing interrelated policies in various Islamic Religious Colleges using a qualitative approach. The findings of this research can be concluded that dynamics, contradictions in the policies implementation in various PTKIs due to social conditions, campus politics, academic culture and the authority leader who lead a university, become a trigger for multiple interpretations of a policy product.]]>
<![CDATA[Pesantren-Based Madrasah: Curriculum Implementation Model and Integrative Learning ]]>
<![CDATA[Ihsan, Ihsan]]>
<![CDATA[ ADDIN Vol 13, No 2 (2019): ADDIN ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v13i2.8078
<![CDATA[This study aims to analyze curriculum implementation design and Islamic Education learning, a variety of curriculum integration and Islamic Education  learning, and pesantren-based madrasah model that is appropriate with National Education Standard and users’ expectations. This research was a qualitative study with a naturalistic paradigm which philosophically referred to phenomenological post-positivism and used social action models. This research was conducted in Kudus Regency with subjects related to institutional reality, curriculum implementation, learning and human resources of Madrasah Aliyah (MA) or Islamic Senior High Schools. The results showed that pesantren or Islamic boarding school is a model of MA management which madrasah and pesantren management are operationally managed in one management system. It means that MA is not only physically located in pesantren, but MA and pesantren are in an integrated organizational and management structure. The purpose of this management system unification is that all educational processes are in a system that allows all teachers and students activities in the same program package. It will ultimately create a holistic education process that produce the quality education output and outcome. Thus, the willingness to make pesantren as an Islamic education curriculum basis is based on the need to maximize the true Islamic education curriculum.]]>
<![CDATA[Islam’s Combat of Racism as Evidenced by Al-Qur’an and Hadith ]]>
<![CDATA[Latef, Khadiga Musa]]>
<![CDATA[ ADDIN Vol 14, No 1 (2020): ADDIN ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v14i1.8122
<![CDATA[A few months ago the USA was overcome by nationwide protests that continue to this day; these protests expanded internationally. The protests were sparked by the death of George Floyd, an unconvict African-American man. The incident indicates that racism is still prevalent. This article shall argue that Islam condemns racism and that it came with a plan to end slavery, which was very popular in pre-Islamic days and also to end racist action in all its forms. According to Islamic teaching, racism should have disappeared fourteen centuries ago. This article shall present Qur’anic verses and Prophetic hadith to the effect that in Islam all people are supposed to live in harmony and equality. There should be no discrimination on bases of race, money, skin color or religious believes.]]>
<![CDATA[Rituals Around the Tombs of Wali: the Implementation of Islamic Shari’a of Demak and Kudus Communities ]]>
<![CDATA[Mundakir, M.]]>
<![CDATA[ ADDIN Vol 14, No 2 (2020): ADDIN ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v14i2.8201
<![CDATA[View of life is a set of values which affects the entire life system of its adherents. One of the views of life among Demak and Kudus communities is the relationship between rituals conducted around the tomb and ukhrawi (eschatological) piety. Hence, these eschatological values are considered sacred, which are generated through activities and rituals integrated with Javanese culture and are held around the tomb. The tomb of Wali in Java coincide with the mosque and rituals outside the two epicenter are considered as worldly (profane) affairs. These various forms of ritual are part of Islamic shari’a embodiment of Demak and Kudus communities. For instance, the series of Grebeg Besar rituals are centered at Demak Great Mosque and Buka Luwur are centered at Menara Kudus Moque and Sunan Muria Mosque. Other forms of ritual are making pilgrimage to the tomb of Wali who are considered to have karamah and meditation through praying around the tomb to get blessings. By using the technique of grounded research, the socio-anthropological approach, this study succeeded in describing the implementation of Islamic shari’a in society which was formed from the life perspective of religious propragators (kiai). This study aims to reveal how the community’s views are formed which are manifested in the form of activities and rituals they believe to be a way of religion that will lead to the happiness of the ukhrawi life. The factors influencing the outlook on life and their characteristics are also the object of this study.]]>
<![CDATA[Marriage Tradition of Tobati Tribe: in Perspective on Islamic Law ]]>
<![CDATA[Siswanto, Eko]]>;
<![CDATA[Ubaidillah, A.]]>
<![CDATA[ ADDIN Vol 14, No 1 (2020): ADDIN ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v14i1.9461
<![CDATA[This study investigated the marriage has human values to fulfill the instincts of human life. In the community of Tobati tribes, marriage has been arranged based on its customary traditions that have been agreed upon for generations. It focused on exploring the form of the marriage tradition of the repentant tribal people and how Islamic law analyzes the similarities and differences. The researcher applied descriptive qualitative design to explore the objectives of this study then analyzed by Miles Huberman’s theory. The findings show that there are several steps in the marriage process, namely: first, propose (ask in marriage); second, waiting for a period (waiting for a decision from the woman’s family); third, giving the application, and the last, the procession of the marriage. These four stages, there are similar to the stages of marriage according to Islamic law, but there is a very significant difference, namely the obligation to deliver the application after obtaining approval to carry out the wedding procession.]]>
<![CDATA[Under the Banner Dakwah: the Radical Potential among Muslim Students in Riau ]]>
<![CDATA[Hitami, Munzir]]>;
<![CDATA[Bakar, Abu]]>;
<![CDATA[Rosidi, Imron]]>;
<![CDATA[Hanafi, Imam]]>
<![CDATA[ ADDIN Vol 14, No 1 (2020): ADDIN ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v14i1.8552
<![CDATA[This study is based on the presence of spirit (ghirah) to return to Islamic teachings among Muslim students in Riau after the 212. This study shows that: First, the ulama who has the same understanding with students is Habbib Rizieq Shihab. Second, the idea about Khilafah Islamiyah and the implementation of syari’ah or Islamis law is still dominant. Third, there is an idea that killing is a part of jihad. Fourth, the consciousness about differences is still low. Based on this finding, the radical potential which is high among students is basically disquieting. Furthermore, the basis of this understanding is affected by the dakwah concept of some extra campus organizations and their ideological organization.]]>
<![CDATA[Archaeological Study of Islamic History in Minahasa ]]>
<![CDATA[Marzuki, Irfanuddin Wahid]]>
<![CDATA[ ADDIN Vol 14, No 2 (2020): ADDIN ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v14i2.3624
<![CDATA[This article shed light on an archaeological study about the spread of Islam in the land of Minahasa of North Sulawesi Province. As the biggest ethnic group living in North Sulawesi Province, most of its people are Christians. Islam arrival in Minahasa carried by Arab traders, habaib from Hadramaut, and political prisoners (Kiai Modjo, Tuanku Imam Bondjol, Kiai Ahmad Rivai, and Tubagus Buang). As a discipline with a focus on ancient cultural heritage, archaeology works based on the material culture taking the form of artifacts, ecofacts, or features. This study enables an investigation on Islamic history in Minahasa based existing physical cultural. The archaeological study on the history of spread of Islam in Minahasa is of novelty since the previous researches of the same topic were mostly conducted through manuscript and archive study. The result of the field observation reveals that the influence of Islamic culture in Minahasa comprises of some Islamic settlements, mosques, and Islamic cemetery. The influence of Islamic culture in Minahasa has a different character between coastal and inland areas.]]>
