cover
Article Per Year (5 Year)
All
Home Page
OAI Link
Editorial Team
Contact
Reviewer
Google Scholar
Contact Name
Mohammad Subhan Zamzami
Contact Email
mszamzami@iainmadura.ac.id
Phone
+6281232684323
Journal Mail Official
islamuna@iainmadura.ac.id
Editorial Address
Pascasarjana Institut Agama Islam Negeri Madura Jalan Raya Panglegur KM. 4 Pamekasan 69371 - Jawa Timur
Location
Kab. pamekasan,
Jawa timur
INDONESIA
Jurnal Studi Islam
Published by Institut Agama Islam Negeri Madura
ISSN : 2407411X     EISSN : 24433535     DOI : http://doi.org/10.19105/islamuna
Core Subject : Religion, Humanities, Education, Social,
Religion Humanities Education Law, Crime, Criminology & Criminal Justice Social Sciences
Islamuna specializes in Islamic Studies which are the results of fieldwork research, conceptual analysis research, and book reviews from various perspectives i.e. education, law, philosophy, theology, sufism, history, culture, economics, social and politics. This journal encourages articles that employ an interdisciplinary approach to those topics and aims at bridging the gap between the textual and contextual approaches to Islamic Studies.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 5 Documents
 1 
Search results for , issue "Vol. 8 No. 1 (2021)" : 5 Documents clear
THE CONCEPT OF IMÂM IN SHIA IMAMIYYAH PERSPECTIVE Hendri Hermawan Adinugraha; Ahmad Zayadi; Ahmad Hasan Asy’ari Ulama’i
Islamuna: Jurnal Studi Islam Vol. 8 No. 1 (2021)
Publisher : Madura State Islamic Institute (Institut Agama Islam Negeri (IAIN) Madura)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/islamuna.v8i1.3044

Abstract

Khilâfah and imâmah are two terms which are sometimes interpreted equally, that is referring to the meaning of leadership. The term of khilâfah is more widely known to be used to the leadership’s term in the Sunni, whereas imâmah is more widely used in the Shiites world of Islam. This article was a literature research that discusses the concept of imâmah in the perspective of Shia Imamiyyah. The analysis technique in this study uses content analysis. The purpose of this article is to describe the political developments among the Shiites that culminate in the concept of imâmah as can be witnessed in Iran until now. The results show that wilâyah al-faqîh which was founded by Imam Khomeini after the Islamic Revolution of Iran has been a form of Islamic government led by a fair and capable faqîh in guiding the ummah. The faqîh leadership model still exists in the Islamic Republic of Iran as a form of a mixture of democracy and religious views. So it can be said that wilâyah al-faqîh was a pilot that politics and religion can be unitedin guiding mankind. [Khilâfah dan imâmah adalah dua istilah yang terkadang dimaknai sama, yaitu merujuk pada makna kepemimpinan. Istilah khilâfah lebih dikenal luas digunakan untuk istilah kepemimpinan di Sunni, sedangkan istilah imâmah lebih banyak digunakan di dunia Islam Syiah. Artikel ini merupakan penelitian literatur yang membahas tentang konsep imâmah dalam perspektif Syiah Imamiyah. Teknik analisis dalam penelitian ini menggunakan analisis isi. Artikel ini bertujuan untuk mendeskripsikan perkembangan politik di kalangan Syiah yang berujung pada konsep imâmah seperti yang dapat disaksikan hingga saat ini di Iran. Hasilnya menunjukkan bahwa wilâyah al-faqîh yang didirikan oleh Imam Khomeini pasca Revolusi Islam Iran merupakan bentuk pemerintahan Islam yang dipimpin oleh seorang faqîh yang adil dan cakap dalam membimbing umat. Model kepemimpinan faqîh masih ada di Republik Islam Iran sebagai bentuk campuran antara demokrasi dan pandangan agama, sehingga dapat dikatakan bahwa wilâyah al-faqîh merupakan percontohan bahwa politik dan agama dapat dipersatukan dalam membimbing umat manusia]
FROM THE PALACE PENDOPO TO THE PESANTREN ROOMS:: The Dynamics of Aristocrats and Kiai Relationship in Sumenep (1750-1950s) Aufannuha Ihsani
Islamuna: Jurnal Studi Islam Vol. 8 No. 1 (2021)
Publisher : Madura State Islamic Institute (Institut Agama Islam Negeri (IAIN) Madura)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/islamuna.v8i1.4299

Abstract

This article discusses the dynamics of the relation between the sentana (aristocrats) and kèaè (ulama) in Sumenep during the colonial period. The topic is chosen because almost all research put the aristocrats and the ulama in Madura as historically opposed parties. The main question of the article is that how the relationship started and how far it had manifested until the early days of the independence. Collecting data from babad, manuscript, official reports from the colonial government and some informants who are the descendants of the aristocrats, this research applies a social-cultural approach to explain why their close relation with the kèaè have allowed the aristocrats to maintain their dignity in society. The result shows that the close relation between sentana and kèaè originated from the figure of Bindara Saod. Although it had been tenuous because the palace customs have made the aristocrats exclusive, the relationship between sentana and kèaè did not really break. A marriage between the Sultan Abdurrahman’s granddaughter and a kèaè in the mid-19th century tightened the relationship, descending a generation of ulama with royal blood and manifested in a pesantren (Islamic boarding school) in which the palace customs have been kept alive and survived until postcolonial era. [Artikel ini membicarakan dinamika hubungan yang terjalin antara kalangan sentana (bangsawan) dan kèaè (kiai) di Sumenep selama masa kolonial. Topik ini dipilih sebab hampir semua penelitian menempatkan bangsawan dan kiai di Madura sebagai pihak yang bertentangan secara historis. Pertanyaan utama dari penelitian ini adalah bagaimana hubungan itu bermula dan sejauh mana ia terejawantahkan hingga masa-masa awal kemerdekaan. Mengambil data dari babad, manuskrip, laporan-laporan resmi pemerintah kolonial, dan para informan yang merupakan keturunan kaum ningrat, penelitian ini akan menggunakan pendekatan sosio-kultural untuk menjelaskan mengapa kedekatan dengan kèaè membuat para bangsawan dapat menjaga muruah mereka di tengah-tengah masyarakat. Hasil penelitian menunjukkan bahwa kedekatan antara kèaè dan sentana bermula dari sosok Bindara Saod. Kendati sempat merenggang sebab adat keraton mengeksklusifkan kalangan ningrat, jalinan sentana dan kèaè tidak benar-benar putus. Sebuah pernikahan antara cucu Sultan Abdurrahman dan seorang kèaè pada pertengahan abad ke-19 M. mempererat kembali hubungan itu, menurunkan generasi para kiai berdarah biru, dan mewujud dalam sebuah pesantren di mana adat dan budaya keraton tetap hidup dan bertahan hingga era pascakolonial]
THE CULTURAL NEGOTIATION OF BEING SHIA AND MADURESE: How It Can be Reconciled? Abdus Sair; Yelly Elanda
Islamuna: Jurnal Studi Islam Vol. 8 No. 1 (2021)
Publisher : Madura State Islamic Institute (Institut Agama Islam Negeri (IAIN) Madura)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/islamuna.v8i1.4300

Abstract

The life of the Sampang Shia community in the refugee camps remains regretful. They are considered a heretical sect by the Indonesian Council of Religious Scholars (MUI), expelled and face complex social problems. Various policies have been attempted, but have not had an impact. This article aims at explaining the reasons for the emergence of discrimination and expulsion of the Sampang Shia community and how they negotiated as a hated Shia minority as well as a “good” Madurese community. Can they be reconciled? This article was written based on field research using a qualitative method with a narrative approach. The data were obtained by conducting in-depth interviews with leaders or figures as well as Shia refugees in the refugee camps. This article shows that the Shia community of Sampang was expelled because of a deviant discourse produced by the MUI. Meanwhile, their negotiation as Shia they hate is to remain a good Madurese; obey the kiai, continue to speak Madurese, continue to work as a cultural spirit, and continue to live life while looking for a cultural way back. [Kehidupan masyarakat Syiah Sampang di kamp pengungsian tetap disesalkan. Mereka dianggap aliran sesat oleh Majelis Ulama Indonesia (MUI), diusir dan menghadapi masalah sosial yang kompleks. Berbagai kebijakan telah diupayakan, namun belum berdampak. Artikel ini bertujuan untuk menjelaskan alasan munculnya diskriminasi dan pengusiran komunitas Syiah Sampang dan bagaimana mereka bernegosiasi sebagai minoritas Syiah yang dibenci sekaligus komunitas Madura yang “baik”. Bisakah mereka berdamai? Artikel ini ditulis berdasarkan penelitian lapangan dengan menggunakan metode kualitatif dengan pendekatan naratif. Data diperoleh dengan melakukan wawancara mendalam dengan tokoh atau tokoh serta pengungsi Syiah di tempat pengungsian. Artikel ini menunjukkan bahwa komunitas Syiah Sampang diusir karena wacana menyimpang yang dihasilkan oleh MUI. Sedangkan negosiasi mereka sebagai Syiah yang mereka benci adalah tetap menjadi orang Madura yang baik; taat pada kiai, terus berbahasa Madura, terus berkarya sebagai spirit budaya, dan terus menjalani kehidupan sambil mencari jalan kebudayaan untuk kembali]
ESSÉR JEMMU’: An Ecological Adaptation Ritual in a House Construction in Madura Emna Laisa; Indah Husnul Khotimah
Islamuna: Jurnal Studi Islam Vol. 8 No. 1 (2021)
Publisher : Madura State Islamic Institute (Institut Agama Islam Negeri (IAIN) Madura)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/islamuna.v8i1.4365

Abstract

For the people of Bungbungan, it is imperative that they build a new house, especially when they have a daughter. This is based on the concept of tanéyan lanjhâng which adheres to auxorilocality and matrilocality. The purpose of this study is to describe the essence of a house for the Bungbungan community, various important guidelines in the preparation of building a new house, various ritual offerings, and ritual practice of essér jemmu’. This study is an ethnographic study based on Pierre Bourdieu’s habitus theory to describe the pattern of relations between Islam in the context of pesantren and of the villagers in addressing the ritual of essér jemmu’ as an ecological adaptation ritual in a house construction. The result of this study shows that the house could be a symbol of social status as well as a sign that girls should not be brought to their husband’s house. The process of building a new house begins with various rituals influenced by myths including to determine the direction and layout of the house which are based on the pancabara and babukon. Various offerings are put into a polo’ then planted in the yard. The practice of essér jemmu’ ritual consists of prayers and ritual practices led by a kiai from pesantren or from the village, in which it shows a pattern of domination-subordination relationship of Islam of the pesantren to village Islam. [Bagi masyarakat Bungbungan, membangun rumah baru merupakan sebuah keharusan, terutama jika memiliki anak perempuan. Hal ini berdasarkan konsep tanéyan lanjhâng yang menganut uksorilokalitas dan matrilokalitas. Tujuan penelitian ini adalah untuk mendeskripsikan hakikat rumah bagi masyarakat Bungbungan, berbagai pedoman penting dalam persiapan pembuatan rumah, ragam sesaji ritual, dan praktik ritual essér jemmu’. Penelitian ini merupakan penelitian etnografi yang berdasarkan teori habitus Pierre Bourdieu untuk mendeskripsikan pola relasi antara Islam pesantren dan Islam kampung dalam menyikapi praktik ritual essér jemmu’ sebagai ritual adaptasi ekologis dalam pembangunan rumah. Hasil penelitian menunjukkan bahwa rumah merupakan penanda status sosial sekaligus isyarat bahwa anak perempuan tidak boleh diboyong ke rumah suami. Proses pembangunan rumah diawali dengan berbagai ritual yang dipengaruhi oleh mitos yang meliputi penentuan arah dan tata letak rumah berdasarkan pancabara dan babukon. Ragam sesaji dimasukkan ke dalam polo’ kemudian ditanam di pekarangan. Praktik ritual essér jemmu’ berisi doa-doa dan laku ritual yang dipimpin kiai pesantren atau kiai kampung yang menunjukkan pola relasi dominasi-subordinasi Islam pesantren terhadap Islam kampung]
DERADICALIZATION BASED ON SPIRITUAL NEUROSCIENCE THROUGH ISLAMIC EDUCATION Heni Listiana
Islamuna: Jurnal Studi Islam Vol. 8 No. 1 (2021)
Publisher : Madura State Islamic Institute (Institut Agama Islam Negeri (IAIN) Madura)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/islamuna.v8i1.4584

Abstract

The development of Islamic Education course materials and deradicalization in learning is one of the efforts to prevent radicalism. Spiritual neuroscience can be used as a tool to study Islamic educational materials and deradicalization. Learning requires neuroscience to know the framework of student’s brain. This article discusses three things: (a) course material related to Islamic education and deradicalization; (b) the abstracted materials from a spiritual neuroscience perspective, and (c) models of Islamic educational material development and deradicalization in spiritual neuroscience. This article shows there are four materials related to Islamic education and deradicalization, they are: the reorientation of the meaning of jihâd, Islâm rahmah li al-‘âlamîn, multicultural values, and the strengthening of the material on love of the mother land. After being analyzed using neurospiritual operators, all such material closely relates to the meaning of life and positive emotions. Thus, Islamic education learning and deradicalization should be able to foster the formation of life meaning and positive emotions in students. [Pengembangan materi Pendidikan Agama Islam (PAI) dan deradikalasi dalam pembelajaran merupakan salah satu upaya tindakan pencegahan tindakan radikalisme. Neurosains spiritual dapat dijadikan sebagai alat untuk menelaah materi-materi Pendidikan Agama Islam (PAI) dan deradikalisasi. Pembelajaran membutuhkan neurosains untuk mengetahui kerangkan kerja otak siswa. Artikel ini membahas tiga hal: (a) materi yang berkaitan dengan Pendidikan Agama Islam (PAI) dan deradikalisasi; (b) materi-materi yang tersarikan akan dikaji dalam perspektif neurosains spiritual; dan (c) model pengembangan materi Pendidikan Agama Islam (PAI) dan deradikalisasi dalam neurosains spiritual. Artikel ini menunjukkan ada empat materi yang berkaitan dengan Pendidikan Agama Islam (PAI) dan deradikalisasi yaitu reorientasi makna jihad, Islâm rahmah li al-‘âlamîn, nilai-nilai multikultural, dan penguatan materi cinta tanah air. Setelah dianalisis dengan menggunakan operator neurospiritual semua materi tersebut berkaitan erat dengan makna hidup dan emosi positif. Dengan demikian pembelajaran Pendidikan Agama Islam (PAI) dan deradikalisasi harus mampu menumbuhkan terbentuknya makna hidup dan emosi positif pada diri siswa]

Page 1 of 1 | Total Record : 5

 1 

Filter by Year

2021 2021


Reset
Filter By Issues
All Issue Vol. 10 No. 1 (2023): In Progress Vol. 9 No. 2 (2022) Vol. 9 No. 1 (2022) Vol. 8 No. 2 (2021) Vol. 8 No. 1 (2021) Vol. 7 No. 2 (2020) Vol 7, No 2 (2020) Vol. 7 No. 1 (2020) Vol 7, No 1 (2020) Vol 6, No 2 (2019) Vol. 6 No. 2 (2019) Vol 6, No 1 (2019) Vol. 6 No. 1 (2019) Vol 5, No 2 (2018) Vol. 5 No. 2 (2018) Vol 5, No 1 (2018) Vol. 5 No. 1 (2018) Vol 4, No 2 (2017) Vol. 4 No. 2 (2017) Vol. 4 No. 1 (2017) Vol 4, No 1 (2017) Vol 3, No 2 (2016) Vol. 3 No. 2 (2016) Vol 3, No 1 (2016) Vol. 3 No. 1 (2016) Vol 2, No 2 (2015) Vol. 2 No. 2 (2015) Vol. 2 No. 1 (2015) Vol 2, No 1 (2015) Vol 1, No 2 (2014) Vol. 1 No. 2 (2014) Vol 1, No 1 (2014) Vol. 1 No. 1 (2014) More Issue