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All Journal KONTEMPLASI: JURNAL ILMU-ILMU USHULUDDIN UNIVERSUM Jurnal Analisa Sosiologi ASKETIK: Jurnal Agama dan Perubahan Sosial SANGKEP: Jurnal Kajian Sosial Keagamaan Nizham Journal of Islamic Studies ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Asketik: Jurnal Agama dan Perubahan Sosial Kontemplasi : Jurnal Ilmu-Ilmu Ushuluddin
Umi Hanik
IAIN Kediri
Religion Arts Humanities Education Environmental Science Languange, Linguistic, Communication & Media Social Sciences Other

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RELASI MAKNA SELFIE DENGAN HADIS TENTANG RIYA’ DALAM PERPEKTIF MAHASISWA ILMU HADIS IAIN KEDIRI Umi Hanik
UNIVERSUM : Jurnal KeIslaman dan Kebudayaan Vol 13, No 1 (2019)
Publisher : IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/universum.v13i1.1762

Abstract

Increasing technological advances in life encourage people to continue to follow. As the development of the era then the more advanced technology tools. One of them is the presence of gadgets that can be used berselfie. Selfie is a self-image taking activity through a smartphone or webcam which is then uploaded to social media. This study aims to determine the meaning of selfie in social media according to students of Hadith Science IAIN Kediri which is also related to their understanding to the hadith of riya’. Therefore, a qualitative approach isused with in-depth interview method to 13 selected informants. The result of descriptive analysis of berselfie practice in social media by students of Hadith Study Program IAIN Kediri is related with the hadith about riya‘show different meaning. Five informants interpret selfie as amaliyah to self-exist; satisfy desire or desire; as a means of expression in a moment or activity to be seen and remembered at other times by self or others; andpose and expression in front of the camera. Nine informants claimed to be familiar with the hadith about riya’. Seven informants meaning selfie images uploaded in social media is not necessarily related to riya’ behavior because it all depends on how and how often we selfie and the intention of the culprit.Keywords : Meaning; Selfie; Riya’; Social Media.
Distinction of Societal Religiosity During Covid-19 Pandemic Era Umi Hanik; A Zahid
SANGKéP: Jurnal Kajian Sosial Keagamaan Vol. 4 No. 1 (2021): Special Issues: Religion and the COVID-19 Pandemic
Publisher : Prodi Sosiologi Agama dan Asosiasi Sosiologi Agama Indonesia (ASAGI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/sangkep.v4i1.2632

Abstract

This research is a historical reflection of the condition of the Indonesian people who were battered by the Covid-19 pandemic, not only in the economic, political, social, and even psychological sensations of the people in doing religious activities. The interests overlap with the dedication on behalf of the community, from the self-quarantine system, large-scale social restrictions (PSBB), and, no doubt, the public who are less aware of the existence of Covid-19, resulting in the increased statistical number of Covid-19 confirmed cases.It hasbeen a year that the Indonesian people have been plagued by this never ending problem, and like a spotlight, Covid-19 always looms over people’s lives. The people’s attitudes vary, starting from the assumption that Covid-19 is God's army to finish off arrogant humans, to Covid-19 as a scientific reality proven through empirical research. The perspective dualism of the Indonesian people is interesting to discuss in the form of societal religiosity sensations, both of which have a deep distinction in the context of the COVID-19 pandemic. Even if the religious community really understands the religion (Islam) in a deep way, of course, it is very clear how to respond to Covid-19 in the style of Prophet Muhammad SAW and the history of the companions of the Prophet.
Disparity of Silaturrahmi Culture and New Way of Society on Globalization Era Umi Hanik; A Zahid A Zahid
Asketik : Jurnal Agama dan Perubahan Sosial Vol 4, No 2 (2020)
Publisher : Lembaga penelitian dan Pengembangan Masyarakat (LPPM) IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/ask.v4i2.2463

Abstract

Silaturrahmi is an Indonesian culture which is done as a form of gratitude for God's favor providing health for people. The form of old-silaturrahmi is by visiting relatives in turn anytime, but usually for Muslims, it is done during the big holiday, such as Eid al-Fitr and Eid al-Adha. Unlike rural communities, silaturrahmi culture is a moment inherent in daily life, as in rural communities known for sambatan, rewang, mbecek, and ruwatan, actually not only those moments, when meeting neighbors and family usually take time to reprimand and sit together. This warmth is what is currently experiencing disparity in the development of technology that provides video call and chatting applications, such as WhatsApp. It is technological development that shifts rural communities in the culture of silaturrahmi, thus existing of new way to facilitate the silaturrahmi of rural communities, this shift not only creeps into the pattern of silaturrahmi, but the values of religiosity and a new understanding of the culture of silaturrahmi in rural communities that become our homework together, so that the value of religiosity in silaturrahmi culture is still maintained.
Sikap Ahlus Sunnah Terhadap Pemerintah Republik Indonesia Yang Berideologi Pancasila Prima Ayu Rizqi Mahanani; Umi Hanik
Nizham Jurnal Studi Keislaman Vol 6 No 1 (2018): Islam dan Pancasila
Publisher : Postgraduate State Islamic Institute (IAIN) Metro

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (305.837 KB)

Abstract

Ahlus sunnah has a special identity compared to other groups with various characteristics, morals, thoughts, appearance, and life. They simply refer to the Koran and the assunnah and abandon everything that excludes it. Trying to leave a case that causes disputes and debates in religious affairs and outside of religion so that they can be religious in a kaffah manner. This study aims to find out the true thinking ahlus sunnah in facing the reality of life in multicultural Indonesia and want to express their attitude towards the Indonesian government that ideology Pancasila. Therefore, a qualitative approach is used with in-depth interview method to salafi leader in Kediri city, that is in Pondok Pesantren Imam Muslim. The result of descriptive analysis shows ahlus sunnah understanding that far from the values of radicalism and anarchism, even acts of terrorism. Their da'wah is more to improve the people in matters of aqidah, worship, morals and invites people to unity derived from the Qur'an and the sunnah of the Prophet. There is a correspondence between morality of salafush shalih and the values contained in Pancasila and obliging its congregation to obey the government in all its laws, laws, laws, policies and programs.
The Study of Living Hadith of the Ancak Tradition in Wedoroklurak Village, Candi, Sidoarjo Umi Hanik; Ibnu Hajar Ansori
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 2 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i2.2110

Abstract

This article is a study of the Ancak tradition in the Wedoroklurak village community of Candi District in Sidoarjo. The study conducted with the theory of Living Hadith. The results of the study concluded that the Ancak Tradition is an activity that arises out of gratitude to God for agricultural products harvested by the community. The thanks were then expressed in the form of alms-giving and sending prayers to the village’s founding figures. The activity was carried out at the grave of Mbah Nursinah Kik Graji Kendil Wesi as the leader of the six figures who opened the village at that time. The series of events began with Khatmil Qur’an, followed by spiritual sparks, prayers, and shared meals. Seeing from the perspective of the Hadith, motivational aspects supported by the Hadith associated with alms from the results of efforts, as narrated by al-Darimi, al- Nasa’i, Muslims, al-Tirmidhi, Ibn Majah and al-Bukhari. From the form of its activities, the Ancak tradition can return to the general nature of the propositions relating to the virtue of reading the Qur’an, graves pilgrimage, praying for ancestors, and blessings to eat together. Judging from the series of traditional activities, it seems that nothing violates religious law, so the claims of local people who call Ancak as a religious tradition can be accepted. Its sustainability needs to be maintained and preserved as local wisdom that can foster harmony and the spirit of cooperation, also to instill the value of religiosity that is rooted in society, especially the value of gratitude and alms-giving.[Artikel ini adalah studi tentang tradisi Ancak di komunitas desa Wedoroklurak, Kabupaten Candi, Sidoarjo. Penelitian dilakukan melalui perspektif Living Hadith. Hasil penelitian menyimpulkan bahwa Tradisi Ancak adalah kegiatan yang muncul sebagai rasa terima kasih kepada Tuhan untuk produk pertanian yang dipanen oleh masyarakat. Rasa terima kasih kemudian diungkapkan dalam bentuk pemberian sedekah dan mengirimkan doa kepada para tokoh pendiri desa. Kegiatan tersebut dilakukan di makam Mbah Nursinah Kik Graji Kendil Wesi sebagai pemimpin dari enam tokoh yang membuka desa pada saat itu. Rangkaian acara dimulai dengan Khatmil Qur'an, diikuti oleh siraman rohani, doa, dan makan bersama. Dilihat dari perspektif Hadis, aspek motivasi didukung oleh Hadis terkait dengan sedekah dari hasil usaha, seperti yang diriwayatkan oleh al-Darimi, al- Nasa'i, Muslim, al-Tirmidzi, Ibn Majah dan al-Bukhari. Dari bentuk kegiatannya, tradisi Ancak dapat dikembalikan kepada karakteristik umum yang berkaitan dengan keutamaan membaca Al-Qur'an, ziarah kuburan, berdoa untuk leluhur, dan berkah untuk makan bersama. Menilik dari rangkaian kegiatan  tradisionalnya,  tampaknya  tidak  ada  yang  sesuatu  yang  terlihat  melanggar  hukum agama, sehingga klaim masyarakat setempat yang menyebut Ancak sebagai tradisi agama dapat diterima. Keberlanjutannya perlu dipertahankan dan dilestarikan sebagai kearifan lokal yang dapat menumbuhkan kerukunan dan semangat kerja sama, juga menanamkan nilai relijius yang mengakar dalam masyarakat, terutama nilai syukur dan pemberian sedekah.]
COMMODIFICATION OF RELIGIOUS SYMBOLS THROUGH THE PRACTICE OF ISLAMIC LIFESTYLE ON HIJABERS IN KEDIRI Umi Hanik; A Zahid; Rista Aulia Sholikhah
SANGKéP: Jurnal Kajian Sosial Keagamaan Vol. 5 No. 1 (2022): Religious Changing Pathway Post Pandemic and Welcoming Society Era 5.0
Publisher : Asosiasi Sosiologi Agama Indonesia (ASAGI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/sangkep.v5i1.5531

Abstract

Globalization not only affected the development of science and technology but also the socio-religious life of society. In this study, religious symbols are reproduced into a phenomenon in the form of a trend or Islamic lifestyle applied by Hijabers Kediri. This study was conducted with a qualitative descriptive method, with data collection carried out in 3 ways: observation, interviews, and documentation. The subjects of this study were the chairman and members who play an active role in the Hijabers Kediri community. Sources of data were in the form of primary and secondary data sources. This study was analyzed using the Theory of Consumption Society by Jean Baudrillard. So the results obtained are that the consumption community has been represented concretely by Hijabers Kediri through the Islamic Lifestyle that they applied, where hijab is a consumptive cultural lighter for Muslim women. It was no longer a religious symbol used to cover aurat as outlined in Islamic law. However, it is a fashionable need to use the hijab. The use of famous brands is carried out not based on need but an urge to do "updating" so that they are not alienated in their social groups.
CONSTRUCTIVISM OF WOMEN'S COMMUNITY HIGHER EDUCATION IN PULOSARI VILLAGE, JOMBANG Umi Hanik
Jurnal Analisa Sosiologi Vol 11, No 4 (2022)
Publisher : UNIVERSITAS SEBELAS MARET (UNS)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20961/jas.v11i4.66626

Abstract

This study aims to look at the constructivism of the Pulosari community towards women with higher education, and the process of forming constructivism in the community regarding education. Higher education is not gender-biased, men or women have the same opportunities in higher education. However, the narrative in the grassroots community, especially in Pulosari, is that the community considers higher education for women to be the same as women in general, both in structural positions in society and at the work level. This study uses a qualitative method, with a phenomenological approach, and data is obtained through observation and interviews. The results of this study are, the constructivism of highly educated women in the Pulosari community is caused by first, the understanding of the position of women narrated in the colonialism era, the second society questions the function of higher education for women in the world of structure, the third knowledge of education in the family and the last is women constructed in the form of macak, masak, and manak.Keywords: Constructivism, Women, Higher Education AbstrakPenelitian ini bertujuan untuk melihat konstruktivisme masyarakat Pulosari terhadap perempuan dengan pendidikan tinggi, dan proses pembentukan konstruktivisme di masyarakat mengenai pendidikan. Pendidikan tinggi tidak bias gender, laki-laki atau perempuan memiliki kesempatan yang sama dalam pendidikan tinggi. Namun narasi di masyarakat akar rumput, khususnya di Pulosari, masyarakat menganggap pendidikan tinggi bagi perempuan sama dengan perempuan pada umumnya, baik dalam posisi struktural di masyarakat maupun di tingkat pekerjaan. Penelitian ini menggunakan metode kualitatif, dengan pendekatan fenomenologis, dan data diperoleh melalui observasi dan wawancara. Hasil penelitian ini adalah, konstruktivisme perempuan berpendidikan tinggi di masyarakat Pulosari disebabkan oleh pertama, pemahaman tentang kedudukan perempuan yang dikisahkan pada era kolonialisme, kedua masyarakat mempertanyakan fungsi pendidikan tinggi bagi perempuan dalam dunia pendidikan. struktur, ketiga pengetahuan pendidikan dalam keluarga dan yang terakhir adalah perempuan yang dikonstruksi dalam bentuk macak, masak, dan manak.Kata kunci: Konstruktivisme, Perempuan, Pendidikan Tinggi
The Eco-Theology of The Lombok Community in The Tradition of Bau Nyale Umi Hanik; Nur Khamidah
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 10 No 1 (2022): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.v10i1.6499

Abstract

The Bau Nyale tradition is an annual tradition of the Lombok people which has a high sacred value, because it respects the sacrifice of Princess Mandalika. Traditions that are full of sacredness need to be preserved so that there is no bias between the sacred and tourism. Bau Nyale has ecological and theological values ​​for the people of Lombok; this value is interesting to study from a sociological, anthropological and religious perspective. The research is an integrative qualitative research with an ethnomethodological approach, as a way to know the culture of the community directly, the culture of the people here is not only a small community (the community around the Seger beach) but also does not rule out the possibility for a wider reach. The result of this research is that there is a correlation between Man, Nature and God in the Bau Nyale Tradition, this can be seen in the first form, namely the economy (humans), on the basis of awareness of the importance of economic needs that can be fulfilled by the number of visitors to Seger Beach and Mandalika Beach. which makes the Bau Nyale tradition still supported and exists to this day. The second is the environment. The Bau Nyale tradition is not only seen as a tradition of looking for sea worms, but has strong values ​​that are not stated directly, namely preserving the environment on the coast. The divine basis is his view of the Bau Nyale tradition which is based on an understanding of divinity as the basis of habituation that humans cannot rain, arrange constellations, and produce nyale according to their wishes, except for the power of God.
DISPARITY OF SILATURRAHMI CULTURE AND NEW WAY OF SOCIETY ON GLOBALIZATION ERA Umi Hanik; Ahmad Zahid
ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 4 No. 2 (2020): Asketik: Jurnal Agama dan Perubahan Sosial
Publisher : Prodi Sosiologi Agama

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/asketik.v4i2.976

Abstract

Silaturrahmi is an Indonesian culture which is done as a form of gratitude for God's favor providing health for people. The form of old-silaturrahmi is by visiting relatives in turn anytime, but usually for Muslims, it is done during the big holiday, such as Eid al-Fitr and Eid al-Adha. Unlike rural communities, silaturrahmi culture is a moment inherent in daily life, as in rural communities known for sambatan, rewang, mbecek, and ruwatan, actually not only those moments, when meeting neighbors and family usually take time to reprimand and sit together. This warmth is what is currently experiencing disparity in the development of technology that provides video call and chatting applications, such as WhatsApp. It is technological development that shifts rural communities in the culture of silaturrahmi, thus existing of new way to facilitate the silaturrahmi of rural communities, this shift not only creeps into the pattern of silaturrahmi, but the values of religiosity and a new understanding of the culture of silaturrahmi in rural communities that become our homework together, so that the value of religiosity in silaturrahmi culture is still maintained.
The Eco-Theology of The Lombok Community in The Tradition of Bau Nyale Umi Hanik; Nur Khamidah
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 10 No 1 (2022): Jurnal Kontemplasi
Publisher : UIN Sayyid Ali Rahmatullah Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2022.10.1.131-152

Abstract

The Bau Nyale tradition is an annual tradition of the Lombok people which has a high sacred value, because it respects the sacrifice of Princess Mandalika. Traditions that are full of sacredness need to be preserved so that there is no bias between the sacred and tourism. Bau Nyale has ecological and theological values ​​for the people of Lombok; this value is interesting to study from a sociological, anthropological and religious perspective. The research is an integrative qualitative research with an ethnomethodological approach, as a way to know the culture of the community directly, the culture of the people here is not only a small community (the community around the Seger beach) but also does not rule out the possibility for a wider reach. The result of this research is that there is a correlation between Man, Nature and God in the Bau Nyale Tradition, this can be seen in the first form, namely the economy (humans), on the basis of awareness of the importance of economic needs that can be fulfilled by the number of visitors to Seger Beach and Mandalika Beach. which makes the Bau Nyale tradition still supported and exists to this day. The second is the environment. The Bau Nyale tradition is not only seen as a tradition of looking for sea worms, but has strong values ​​that are not stated directly, namely preserving the environment on the coast. The divine basis is his view of the Bau Nyale tradition which is based on an understanding of divinity as the basis of habituation that humans cannot rain, arrange constellations, and produce nyale according to their wishes, except for the power of God.
Co-Authors A Zahid A Zahid A Zahid A Zahid Ahmad Zahid Ibnu Hajar Ansori Nur Khamidah Prima Ayu Rizqi Mahanani Rista Aulia Sholikhah