Analisis: Jurnal Studi Keislaman
ANALISIS: Jurnal Studi Keislaman adalah jurnal ilmiah yang diterbitkan oleh IAIN Raden Intan Lampung dengan nomor ISSN: 2088-9046. ANALISIS terbit 2 (dua) kali dalam setahun (Juli dan Desember), dengan mengangkat tema tertentu per nomornya sesuai dengan pembidangan studi Islam secara luas. Dalam hal ini, ANALISIS menekankan spesifikasi pada pemaparan Islam dan isu-isu kontemporer ditinjau dari berbagai aspek dan pendekatan studi Islam. Redaksi mengundang akademisi, pakar, dan peminat bidang kajian keislaman untuk berkonstribusi mengirimkan artikel ilmiah hasil penelitian, refleksi dan kajian serius, juga timbangan buku yang sesuai dengan tema tiap nomor, baik karya klasik maupun kontemporer.
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<![CDATA[ORIENTASI NILAI BUDAYA DAN POTENSI KONFLIK SOSIAL BATAK TOBA MUSLIM DAN KRISTEN DI SUMATERA UTARA (Studi Kasus Gajah Sakti Kabupaten Asahan)* ]]>
<![CDATA[Ritonga, Sakti]]>
<![CDATA[ Jurnal Analisis Vol 12, No 2 (2012) ]]>
Publisher : <![CDATA[IAIN RADEN INTAN LAMPUNG ]]>
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<![CDATA[ORIENTASI NILAI BUDAYA DANPOTENSI KONFLIK SOSIAL BATAK TOBAMUSLIM DAN KRISTEN DI SUMATERA UTARA(Studi Kasus Gajah Sakti Kabupaten Asahan)*Sakti RitongaIAIN Sumatera Utararitongasakti@ymail.comAbstractIn socio-cultural sense, cultural value orientation of Batak Toba people could be the media of social integration as well as potential in engendering social conflict. The meaning of Toba cultural value orientation in practical terms differs between those of Muslims and Christians. Migration process, cultural adaptation and Islam, each implys important roles in this regard. Yet, a long course of history, these processes tend to bring theme into two social groups competing with one another.This paper focuses on the analysis of cultural value orientation of Batak Toba and its relation to potential as well as social conflicts of Batak Toba community of Gajah Sakti of Asahan district, North Sumatra. The author found that the levels of Batak-value is lower among those Muslims of Toba compare to their Christians counterparts. It is based on the fact that the teaching of and their submission to Islam give rise a cultural conception of selection process at the level of conceptual and practical. Potential conflicts of Batak Toba than is higher to the other sub-tribes of Batak. The sources of conflict related to the struggle of realizing the value of culture, among others hamoraon, which is a source of perpetual conflict among Batak Toba.]]>
<![CDATA[RESOLUSI KONFLIK IDEOLOGI (Menimbang Politik Hukum Hizbut Tahrir Indonesia dalam Paradigma Ijtihad Kontemporer) ]]>
<![CDATA[M, Sirajuddin]]>
<![CDATA[ Jurnal Analisis Vol 12, No 2 (2012) ]]>
Publisher : <![CDATA[IAIN RADEN INTAN LAMPUNG ]]>
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<![CDATA[RESOLUSI KONFLIK IDEOLOGI(Menimbang Politik Hukum Hizbut Tahrir Indonesiadalam Paradigma Ijtihad Kontemporer)Sirajuddin MProgram Pascasarjana STAIN Bengkulusirajuddin.bkl@gmail.comAbstractThis paper aims to critisize the unrealistic and utopian ideology of legal politics of HTI to the contemporary paradigm of ijtihad. By using the contemporary paradigm of Milton K. Munitz adopted to the paradigm of ijtihad, that is the contemporary paradigm of ijtihad which aims to building democratic and justice legal political discourse, while the HTIâs paradigm of ijtihad which exalting Islamic caliphate can not be accepted for it will result in ideological conflict as well as physical and threaten integrity of the Republic. At the same time, the Islamic law of HTIâs product can not also be accepted and applied in Indonesia because of itâs discriminatory character. In legal-formal sense, HTIâs legal politics orienting to build Indonesiaâs law is in contrary to the Preamble of 1945 Constitution of the Republic of Indonesia and the Law of the Republic of Indonesia Number 12 of 2008 on Regional Government. In addition, the legal politic of HTI is incompatible with the paradigm of national law development that according to Mahfud MD should have four principles, namely: First, the principle of intergation. Second, the principle of democracy. Third, the principle of social justice. Fourth, the principle of religious tolerance.]]>
<![CDATA[MENDAMAIKAN KEBENARAN, MENGHENTIKAN PERANG (Analisis Filosofis terhadap Akar-Akar Konflik) ]]>
<![CDATA[Halim, Abdul]]>
<![CDATA[ Jurnal Analisis Vol 12, No 2 (2012) ]]>
Publisher : <![CDATA[IAIN RADEN INTAN LAMPUNG ]]>
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<![CDATA[MENDAMAIKAN KEBENARAN, MENGHENTIKAN PERANG(Analisis Filosofis terhadap Akar-Akar Konflik)Abdul HalimIAIN Sunan Ampel Surabayahalim_iain@yahoo.com AbtractTo fundamentalism, which often being attractive and tend to be hard and fast looking, Lieven Boeve casts criticism related to the discourse of the âtruthâ as this is interpreted as the sole and the single proprietary, even its âesenseâ could not be flexible when meeting with other truths. According to Boeve, âtruthâ belongs to compound, and anyone can speak of this ownership. However, this truth claim should not preclude interactively with other truth when comes to public spaces. Lieven Boeve then comes with a notion that he called it deficit theory of truth. Why deficit? Because each community or group has its own truth, based on traditions, beliefs, consensus and agreement. While out there, there are other communities with different traditions, beliefs, and consensus. Thus, the truth is spread on many particular communities. The truth belongs to a community is deficit, for there is a different truth held by other communities. Therefore, in view of the truth, it should be seen as a communal-intersubjective.]]>
<![CDATA[ISLAM, PEREMPUAN DAN RESOLUSI KONFLIK DI ACEH (2000 â 2005) ]]>
<![CDATA[Sri Mulyani, Eka]]>
<![CDATA[ Jurnal Analisis Vol 12, No 2 (2012) ]]>
Publisher : <![CDATA[IAIN RADEN INTAN LAMPUNG ]]>
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<![CDATA[ISLAM, PEREMPUANDAN RESOLUSI KONFLIK DI ACEH(2000 â 2005)Eka SrimulyaniIAIN Ar-Raniry Banda Acehekasrimulyani@ar-raniry.ac.id.AbstractAceh is well-known to have a long history of conflict, in addition to the historical record of the active participation of women in public spaces by the appearance of four Sultanah which successively led the kingdom of Aceh. This paper would like to see the status and the role of women of Aceh in the context of conflict and its resolution initiatives in the range of 2000-2005, and then analyze it from the perspective of Islam. Using descriptive-historical approach, the author found that women of Aceh became an integral part of the problem. They were safest agent to get into the area of conflict and help the victims, although in many writings they were often perceived as victims. When the escalation of the conflict in Aceh increased, some institutions of women that have started to grow become actively engage in the humanitarian efforts on the ground, being informal mediator, to the diplomatic mission. The distinctive differences from their struggle is the consistency to forwarding âpeaceâ, one of them was Duek Pakat Inong Aceh (February 2000), a sort of women congress in Aceh. From an Islamic perspective, resolutive efforts undertaken by these women at some point have used the existing approaches in the study of normative Islam although not always carry a common terminology in the classical Islamic references.]]>
<![CDATA[RESOLUSI KONFLIK KELUARGA BERBASIS KEARIFAN LOKAL ISLAM NUSANTARA ]]>
<![CDATA[Alamsyah, Alamsyah]]>
<![CDATA[ Jurnal Analisis Vol 12, No 2 (2012) ]]>
Publisher : <![CDATA[IAIN RADEN INTAN LAMPUNG ]]>
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<![CDATA[RESOLUSI KONFLIK KELUARGABERBASIS KEARIFAN LOKALISLAM NUSANTARAAlamsyahInstitut Agama Islam Negeri (IAIN) Raden Intan Lampungalamsyah_pps@yahoo.ci.idAbstractFamily conflict or conflict within a family is a dispute between two or more parties that disrupt daily activities in various aspects of family life, from preparations, processes to family life endings. This conflict may result in a small scale of danger to to the large one. In this paper, the author proposes a formula of local wisdom as a model for an appropriate solution in the conflicts resolution of family life on the grounds that local wisdome is the values living in the community and attended by its people, and this local wisdome is actually an evolution of the revelation precepts or old values that have undergone Islamisation. The practice of local wisdome as the basis of conflict resolution has been excercised in the history of Islamic civilization. The Qurâan also ordered the peaceful resolution of such conflict through a negotiator (h}akam), which had been the tradition of pre-Islamic Arab society. Thus, Islam greatly appreciates local values and makes it as one way of resolving the conflict. In this context, the author is trying to stock list a variety of indigenous wisdome Muslim communities in the archipelago relevant to an approach in the resolution of family conflict on the grounds that the core contained can strengthen the system of kinship, brotherhood and avoid divisions. The thing important to have done is reconstruction and reactualization of the wisdom values in the local culture of Muslim archipelago to keep them relevant to any values development of the current.]]>
<![CDATA[MENCARI TITIK TEMU AGAMA-AGAMA DI RANAH ESOTERISME: Upaya Mengatasi Konflik Keagamaan ]]>
<![CDATA[Ashori, Muhammad Afif]]>
<![CDATA[ Jurnal Analisis Vol 12, No 2 (2012) ]]>
Publisher : <![CDATA[IAIN RADEN INTAN LAMPUNG ]]>
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<![CDATA[MENCARI TITIK TEMU AGAMA-AGAMADI RANAH ESOTERISME:Upaya Mengatasi Konflik KeagamaanM. Afif AnshoriIAIN Raden Intan Lampungafif_amel@yahoo.co.idAbstractLife in harmony among human fellow is the desire of every one regardless of ethnicity, race, and religion. Yet, the reverse is the case. In many parts of the world people are to oppress to one another, intimidate, rob and even kill each other. Such actions intensified with justification found in religious basis, not only between different religions, but also among internal religions, where the majority tend to being âoppressiveâ to the minority . The issue is whether religion legitimize oppression, plunder and murder of fellow human beings? This paper examines esotericism aspects of the major religions in Indonesia, which becomes a meeting point in terms of building harmony of life. With descriptive-qualitative method using inductive approach, the author found that Sufism as the esoteric aspect of Islam teaches purifying the soul from evil (takhalli) and fill it with virtues (tah}alli). Almost the same concept with different terms and approaches is also found among the traditions of esotericism in Christianity, Hinduism, and Buddhism. All this gives rise to the concept of religious pluralism, cored that religion is essentially different paths towards the same (the Ultimate) goal.]]>
<![CDATA[RESOLUSI KONFLIK POSO DALAM PERSPEKTIF KOMUNIKASI PENDIDIKAN BERBASIS AGAMA DAN BUDAYA ]]>
<![CDATA[Khairil, Muhammad]]>
<![CDATA[ Jurnal Analisis Vol 12, No 2 (2012) ]]>
Publisher : <![CDATA[IAIN RADEN INTAN LAMPUNG ]]>
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<![CDATA[RESOLUSI KONFLIK POSO DALAM PERSPEKTIF KOMUNIKASI PENDIDIKAN BERBASIS AGAMA DAN BUDAYAMuhammad KhairilFISIP Universitas Tadulako, Sulawesi Tengahmoh_khairil02@yahoo.comAbstractThis paper is oriented to the efforts of establishing peacfulness in the post-conflict communities of Poso regency, particularly for those of school-age teenagers. Building teenagersâ awareness of the importance of peace through the spirit of tolerance, mutual respect, both in the plurality of religious and culture requires a sustained and continuous process both physically as well as psychologically. To provide direction and clarity of methodologiy, this study uses descriptive qualitative method in the process of explanation, with the technique of âIn-depth Interviewingâ. The process of research carried out by using emic perspective, prioritizing the views and perspective of research subjects upon the situation they are facing. The findings show, first, that it is enourmously important the creation of a space of interaction for young people by giving the value of the materials related to religious pluralism and multiculturalism as a stimulus to the self-perception and attitude development. Second, the strategic effort to raise awareness among school-age youths for peace in Poso is to foster the spirit of religious pluralism and tolerance in a diverse culture where every sub-culture should be respected no matter how small it is, and given the same rights as the dominant culture. Third, in the perspective of communication of education for adolescent, conflict resolution can be carried out through instructional models, interactional and transactional.]]>
<![CDATA[POTRET KONFLIK BERNUANSA AGAMA DI INDONESIA (Signifikansi Model Resolusi Berbasis Teologi Transformatif) ]]>
<![CDATA[Muqoyyidin, Andik Wahyun]]>
<![CDATA[ Jurnal Analisis Vol 12, No 2 (2012) ]]>
Publisher : <![CDATA[IAIN RADEN INTAN LAMPUNG ]]>
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<![CDATA[POTRET KONFLIK BERNUANSAAGAMA DI INDONESIA(Signifikansi Model Resolusi Berbasis Teologi Transformatif)Andik Wahyun MuqoyyidinUniversitas Pesantren Tinggi Darul âUlum (UNIPDU) Jombangandikwahyun_m@yahoo.comAbstract As far as the record of religious conflicts in Indonesia are concerned, it shows three major patterns: conflicts among adherents of different religions, conflicts between one religion with a group accused as heretical, and internal conflicts of the same people of faith with those who have different understanding of the religion. The first pattern is obvious in many cases of banning houses of worship constructions. Cases of violence against Ahmadiyah followers are examples for the second pattern, and the Sunni-Syiâi clashes represents a third pattern. In any point of views, however, such conditions would be so detrimental to the human race in general, and society and the state of Indonesia in particular. This paper examines intensively about the issues and attempt to uncover the nature of the root-causes underlying them. From this analysis, we discuss the significance of the resolutions model that is more paradigmatic and holistic based on transformative theology. Transformative theology necessitates Muslims to avoid a partial understanding of religion. Similarly, this theology requires his people to escape from the burdens of religious history which often distort the religion of the essentials value and roles. Through this theology development, peopleâs religiosity will be seen as a creative process and full responsibility for developing a life that is always leaning to perennial moral values of justice, equality, peace and prosperity.]]>
<![CDATA[MENGGAGAS PENDIDIKAN AGAMA LINTAS SEKOLAH BERCIRIKHASKAN AGAMA BAGI SISWA YANG TIDAK SEAGAMA ]]>
<![CDATA[Salim, Mohammad Haitami]]>
<![CDATA[ Jurnal Analisis Vol 12, No 2 (2012) ]]>
Publisher : <![CDATA[IAIN RADEN INTAN LAMPUNG ]]>
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<![CDATA[MENGGAGAS PENDIDIKAN AGAMALINTAS SEKOLAH BERCIRIKHASKAN AGAMA BAGI SISWA YANG TIDAK SEAGAMAMoh. Haitami SalimDirektur Program Pascasarjana (PPs.) STAIN Pontianakhaitamisalim@yahoo.comAbstractThe law No 20/2003 on the National Education System has been in effect for almost a decade (10 years) since it was passed. Unfortunately until today there has been no research and studies conducted regarding the application of the law by the educational institutions, particularly in relation to the mandate stipulated in chapter V, article 12, point A, which states that âevery student on every unit of education is entitled to have religious education in accordance with the religion adhered, and taught by teachers of the same faith.â The results of research by Moh. Salim Al Haitami et al. (2012) proved that none of the religiously-based high schools in the city of Pontianak organizes religious education for the students who are not of the same faith with the religion of the school. Moreover, none of the parties concerned criticizes it, let alone provide the solution. One of the problems is that the number of students with a different faith does not meet the required minimum quantity of a class. The number only ranged from 1 to 10 students, while the applicable provisions do not allow teachers to send students out of the class because of different religions (education for all), as long as they qualify for graduation. In addition, in each school teachers of other religious education are not available (for example, Islamic schools only provide Islamic religious education teachers). If other religious education is provided for students with a different faith, it will result in high cost on the operation of education and this is considered inefficient. This article offers ideas on the implementation of religious education for students who are not of the same faith with the religion of the school, with no result in high costs as well as building a sense of togetherness between students and schools.]]>
<![CDATA[FATWA KEADILAN SOSIAL: TAWARAN RESOLUSI KONFLIK HORIZONTAL DALAM NEGARA MAJEMUK ]]>
<![CDATA[Ritaudin, Muhammad Sidi]]>
<![CDATA[ Jurnal Analisis Vol 12, No 2 (2012) ]]>
Publisher : <![CDATA[IAIN RADEN INTAN LAMPUNG ]]>
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<![CDATA[FATWA KEADILAN SOSIAL:TAWARAN RESOLUSI KONFLIK HORIZONTAL DALAM NEGARA MAJEMUKM. Sidi RitaudinInstitut Agama Islam Negeri (IAIN) Raden Intan, Lampungpenahoo-sidi@yahoo.co.idAbstractSocial conflicts of ethnic backgrounds, religions, races, and intergroups often occurs in such pluralistic societies as Indonesia. Regretfully, suppression of the conflicts were often only temporary, that other powerful explosion of such conflicts remain potentially to happen. The main cause of such horizontal conflicts is allegedly the unjustice in the country due to the economic inequality. Admittedly, to realize national stability of the Republic it is an important to established conflict resolution. This paper proposes an academic concept of conflict resolution in a diverse country centered on the formulation of the fatwas of social justice derives from the Quran and Sunnah and the opinions of scholars (ulama) that are credible and acceptable. This fatwa of social justice formula puts spiritual values as the ethict foundation of conflict resolution. For the foundation of action, the author establishes the principle of tauh}i>diyyah as the belief that Allah is the Just only; which then translated into the social emancipation between common people, political elite and economic elite. Operationally, in the context of handling horizontal conflict in the country, the author manifests the fatwa formulation of social justice in the field of spiritual moral (religious spiritual and character), political, legal, economic, social and cultural rights.]]>
