Al-Adyan: Jurnal Studi Lintas Agama

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ISSN / EISSN : 1907-1736 / 2685-3574
Total articles ≅ 26
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Suhandi Suhandi
Al-Adyan: Jurnal Studi Lintas Agama, Volume 14, pp 71-94; doi:10.24042/ajsla.v14i1.4485

Abstract:
As a form of increasing tendency for the spirituality of the people, Indonesia has developed a wide range of orders, among which are the Qadiriyah wa naqsyabandiyah (so that they are included in the Muktabarah order). These orders are a combination of two orders (Qadiriyah and Naqsyabandiyah) performed by Sheikh Ahmad Khatib al-Sambasi al-Jawi, The dissemination of the teachings of the Qadiriyah wa Naqsyabandiyah in the Sambas district of West Kalimantan (originally Sheikh Ahmad Khatib al-Sambasi) by his two caliphs, namely Nur al-Din Shaykh of the Philippines and Shaykh Muhammad Sa'ad the original son of Sambas. In Bandar Lampung in particular TQN was held and developed in the Way Halim Bandar Lampung at the Al-Hikmah Boarding Board Foundation led by KH. Muhammad Shobari's father. After doing research using qualitative and quantitative approach (mixed methodes design). research begins with data collection activities and ends with data analysis. In data collection activities are used Quesioner Observation, Interview, documentation and dissemination methods. Once all the required data has been collected, it is analyzed using mixed methodes design. It was further concluded that the pattern of spiritual upliftment was made by the Qadiriyah wan Naqsyabandiyah (TQN) orders led by KH. Muhammad Sobari as chair of the Al-Hikmah Way Halim Bandar Lampung Boarding Foundation is emphasizing on the aspects of fasting and fasting that is practiced on a daily and weekly and monthly basis. In addition, the moral aspect of al-karimah is also a concern that is always taught by KH. Muhammad Sobari, both through the teachings of al-hasanah (in the form of lectures and advice) and through the example of trustworthiness exemplified in everyday life. So the Qadiriyah wan Naqsyabandiyah (TQN) rules are very influential to the spiritual growth of the pilgrims.
Al-Adyan: Jurnal Studi Lintas Agama, Volume 14, pp 19-34; doi:10.24042/ajsla.v14i1.4483

Abstract:
Poverty is a person's inability to meet their needs caused by the scarcity of tools to meet daily needs, education, and inadequate employment to meet the needs of life. Efforts are being made to reduce poverty increasingly diverse but poverty is indeed difficult to be eliminated, but at least it can be minimized. Adherents of functional structural theory assume that poverty is functional (has a function) on social systems in society. The poor function to do "dirty work" that is not possible for the rich. In this case, it does not mean that poverty must be maintained, but when the function of poverty can be replaced by other sub-systems, poverty may disappear from the community's sub-system.
Fauzie Nurdin
Al-Adyan: Jurnal Studi Lintas Agama, Volume 14, pp 35-50; doi:10.24042/ajsla.v14i1.4481

Abstract:
This study reveals and explains about 'Islamic Integralism and the Contribution of Muakhi Culture to World Civilization, which is focused on the relevance of the philosophical values of Local Culture and Lampung Community Development'. The problems are: (1) Are Islamic values integrated with the philosophical values of the local culture as a philosophy of life for the people of Lampung ?; (2) How is the nature of Islamic values integrated with Lampung culture in relation to the life cycle of humans, nature and the environment; (3) How are the philosophical values of local culture (muakhi) relevant to the development of Lampung society. The research aims to uncover and explain the three problems scientifically, objectively, philosophically and academically. The philosophical approach is used to explain problems that must be "understood" and actualized in everyday life. The method used is involved observation, in-depth interviews, and documentation study. Qualitative analysis in the field of philosophy is carried out by interpreting, interpreting, comparing and linking the theory of "Islamic Intergralism and Muakhi Culture" with data that has been processed, criticized and can be applied. The result turns out that Islamic integralism and muakhi culture based on the philosophical values of Lampung's local culture are reality and the work of the perpetrators, so Piil Pesenggiri as a philosophy of life grows and muakhi culture develops in society as a 'local genius' and 'local wisdom' of the nation that is useful for community development and world civilization. The findings of the research, namely: First, Islamic integralism - based on the philosophical values of Muakhi culture as the philosophy of life of indigenous peoples - can contribute to the development of Lampung society. Second, the essence of Islamic values integrated with the life cycle of humans, nature and the environment in the Lampung regional development relations manifests in the development of whole people based on faith, good deeds and virtues that have values for the welfare of society and world civilization in the future. Third, the philosophical values of local culture (muakhi) have relevance and can contribute positively and significantly to the development of Lampung society.
Idrus Ruslan, Mawardi Mawardi
Al-Adyan: Jurnal Studi Lintas Agama, Volume 14, pp 51-70; doi:10.24042/ajsla.v14i1.4484

Abstract:
Until this moment it can be said that the West still dominates in all fields, be it economics, technology, education, agriculture, military, industry and so on. This is motivated by the arrogance of the West who wants to dominate the Islamic world (the Eastern world that is not as Western as). It cannot be denied that Western domination certainly has negative implications for the generation of Islam, but it must also be acknowledged that the advance of the West has made the Muslims flinch and realize that the Eastern world has lagged far behind them. In general there are two kinds of Muslim responses to the progress of the West, namely there are those who accept but there are also those who refuse, even though the type of Muslim accepts there are two macaas, namely those affected by secularization-westernization and Islamic modernism. Therefore the thing that must be a handle for Muslims is consistent (istiqamah) against the teachings of Islam, only by adhering to the teachings of religion, then the concern about secularization-westernization certainly does not need to happen.
Ratu Vina Rohmatika
Al-Adyan: Jurnal Studi Lintas Agama, Volume 14, pp 115-132; doi:10.24042/ajsla.v14i1.4681

Abstract:
This article focuses on the study of the importance of interdisciplinary and multidisciplinary approaches in the study of Islamic science. From the results of the study concluded that the interdisciplinary and multidisciplinary approach is very important in Islamic studies for several reasons: First, the interdisciplinary approach is a very important approach to be encouraged especially if this approach is used to understand the Islamic messages contained in the Qur'an and al-Hadith. Second, the interdisciplinary approach is a new approach to contextualizing Islamic messages, so that the Islamic messages are truly shalih li kulli zaman wa al-makan.
Al-Adyan: Jurnal Studi Lintas Agama, Volume 14, pp 95-114; doi:10.24042/ajsla.v14i1.4682

Abstract:
The focus of this paper is to examine the phenomenon of the rise of mystical shows in the media - both electronic and print media with a communication science theory approach namely the "Uses and Gratifications Theory" theory initiated by Katherine Miller in her book "Theories of Media Processing and Effects". With this theory we will find out why a media broadcasts certain programs excessively, even though they are sometimes not very good in terms of improving the education of the audience or readers. From the results of the study found facts bring; First, this phenomenon arises due to the conditions of modern human crisis which prioritize the materiality and forget the spirituality; Second, wrong understanding of Islamic mysticism (Sufism); Third, there are still many Indonesian people who are on the line of poverty and ignorance that must be eliminated from the battle of the modern world
Andi Eka Putra
Al-Adyan: Jurnal Studi Lintas Agama, Volume 14, pp 1-18; doi:10.24042/ajsla.v14i1.4482

Abstract:
The rise of Islam mentioned by some observers of Islamic studies (Islamic studies) in the country often brings its own anomalies. The awakening often brings effects and effects that are often not expected. For example, the strengthening of notions that have not been so deeply rooted in the country, such as the understanding of terrorism and radicalism. Elsewhere, intellectuals and reviewers of the relationship of religions offer other forms such as multiculturalism. These are the two most striking faces of the Milineal or 21st century religious model: the face of radical diversity and the face of multicultural diversity. The first requires a single interpretation, the second puts forward a pluralist interpretation. If the radical face looks fierce, hard, then the multicultural face is more polite and open. Both typologies are theoretically and practically very fluid, and not as strict as the binary opposition between black and white. But both of them are quite representative of the latest variants of religion that can be found in a variety of political discourses, scientific discussions, writings in the form of news and articles in the news, Tolkshow, and serasehan. Both models are even included in the study of religious studies are almost as popular as the terms "normativity" and "historicity"
Firdaus Firdaus
Al-Adyan: Jurnal Studi Lintas Agama, Volume 13, pp 303-335; doi:10.24042/ajsla.v13i2.3854

Abstract:
Sufism that came and flourished on the archipelago was a saga that had been first formulated by the Sufis in the Middle East. The Sufis who spread the teachings of Sufism in the archipelago lived to adapt to the needs and desires of the people. The Sufis had come from abroad to preach in the archipelago and some of the area's sons studied directly in the Middle East and returned to their homeland to further their teachings. History of Sufism in Indonesia, Aceh occupies the first and strategic position, as it will eventually color the development of Sufism in the archipelago as a whole. Searching for this stream in the archipelago does not detract from the influence of those who study in the Middle East. Among the pioneers in the development of the Sufism flow in the archipelago, as mentioned in some of the literature are: Hamzah Fansuri, Syamsudin Sumatrani, Nuruddin al-Raniri Nuruddin Ar Raniri (died 1658 AD), Abdur Rauf As Sinkili (1615-1616 AD), Muhammad Yusuf Al magazine (1629-1699 M). Abdus Shamad al Palimbani. Sufis or Sufis from the beginning to Indonesia introduced the teachings of Sufism as well as various polemics that took place and prolonged it, but it was not the subject of public debate.
Al-Adyan: Jurnal Studi Lintas Agama, Volume 13, pp 285-302; doi:10.24042/ajsla.v13i2.3844

Abstract:
Personality possessed by a person shows the totality of the individual's human nature, both in physical and psychological form as a distinction between one person and another, personality is formed from the results of the interaction of individuals with the individual's living environment. While in nafsiologi personality describes the overall character possessed by individuals who are Muslim, both those displayed in the form of visible and invisible behavior. The personality displayed by all Muslims as a result of the influence of his religion. In other words, personality is a mechanism that works in an individual because of how to think, behave, react and behave inseparably from his beliefs or beliefs, due to the beliefs he adheres to, including the personality structure
Siti Badi'ah
Al-Adyan: Jurnal Studi Lintas Agama, Volume 13, pp 157-172; doi:10.24042/ajsla.v13i2.3294

Abstract:
The development of science and technology, the minimum of employment and the decline in the level of education are very influential on the emergence of social problems in society. Social problems in the community are often referred to as "social pathology." Community disease is the behavior of members of the community which can lead to unrest and insecurity in people's lives. Community diseases in the social community today are increasingly prevalent in the community, especially the local government and very disturbing people who live in the area. Examples of community diseases are gambling, fighting or brawls, drug or drug abuse, alcoholism or drunkenness, prostitution, corruption, and many more public diseases that occur in society today. social is one of the problems that is considered by Islam, various kinds of problems have been explained in the Qur'an to solve this problem, for example giving punishment to people for theft, drunkenness, killing, etc. is a reward for people who do something mass ah which is contrary to Islamic law. This research is an attempt to look at the problem of community diseases in the eyes of the Qur'an. This study has three focus problems, namely: first; efforts to see the type of society's illness in the view of the Qur'an, second; see things that are the background to the emergence of social pathology, and third; efforts to find solutions / knowledge of social pathology in the view of the Qur'an.
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