UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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A Legal Debate on Polygamy: Classical and Contemporary Perspectives
Get PDFThe Islamic texts concerning polygamy in the Qur’an, Hadith, and other sources are still in the state of mujmal which have no strict indication to the precise meaning and instruction. The argument can be debated in multi- interpretation frame. In practice, a lot of muslims tend to generalize the application of law of polygamy. It becomes an interesting issue for some Indonesian muslim due to its close relation to the tendency or desire of men to add his wife. Some of them even believe polygamy as one of the Prophetic way (sunnah). This view can historically be refuted, considering that the Prophet did polygamy after Khadījah, his first wife, died. Another fact is that all of the Prophet’s wives are widows whose husbands died in the battlefield, except ‘Aisyah. In addition, the marriage of the Prophet with these women is a part of the God’s special order. In this case, polygamy is an exclusivity for the Prophet and it cannot be viewed as the Prophetic wagons to be applied by his followers. Here there is a difference in the perspective of classical and contemporary Muslim scholars concerning the issue based on their different views on the word of God in QS. al-Nisa’ (4): 3. In principle, the Qur’an allows but does not advocate polygamy. It is in this perspective that some scholars are divided into those who absolutely allow, allow in emergency, those who have moderate understanding, and some who are strict to be conservative, based on their different analytical and methodological issues.[Nash tentang poligami di dalam al-Qur\u27an, as-Sunnah dan sumber-sumber lain, sifatnya masih umum (mujmal). Dalilnya bisa diperdebatkan dengan multi tafsir, sehingga dalam praktiknya orang menggunakan hukum poligami secara "pukul rata." Terdorong ingin memberikan pemahaman yang lebih rinci. Poligami menjadi perbincangan menarik sebagian masyarakat Indonesia, menarik karena poligami merupakan salah satu kecederungan atau keinginan laki-laki untuk menambah isterinya. Sebahagian pemahaman umat Islam berpendapat bahwa berpoligami merupakan sunnah Rasul. Poligami tidak bisa dikatakan sebagai sunnah Rasul. Sebab Nabi Muhammad saw berpoligami setelah Khadījah isteri Nabi meninggal dunia. itupun dari sekian isteri Nabi saw hanya ‘Aisyah yang masih perawan selebihnya adalah janda-janda yang di tinggal mati suaminya dalam peperangan, dan perkawinan Nabi saw dengan wanita-wanita tersebut atas perintah Allah swt, poligami merupakan kekhususan bagi Nabi saw, jadi tidak boleh berdalih sunnah Rasul. Disinilah kemudian terjadi perbedaan perspektif ulama klasik dan ulama kontemporer tentang poligami yang didasarkan pandangan mereka terhadap firman Allah swt dalam QS. An-Nisa/4; 3. Pada prinsipnya al-Qur’an membolehkan tapi tidak menganjurkan poligami. Dalam perspektif inilah ada yang membolehkan, ada yang membolehkan secara darurat, ada yang moderat, ada yang ketat (prasyarat), dan yang konservatif masing-masing didasarkan pada kajian analisis dan metodologi yang berbeda-beda.
IMPLIKASI TRADISI PATTIDANA TERHADAP KEMATANGAN BERAGAMA UMAT BUDDHA THERAVADA DI VIHARA MENDUT, KOTA MUNGKID, MAGELANG, JAWA TENGAH
Get PDFThis writing provides us with an understanding of Pattidana tradition is something tradition for people Buddhist especially Theravada Buddhist to ancestors in nature with do something deeds virtue so that could lighten up load their suffering. This Pattidana tradition not be somethng transfer virtue however as try concentrate mind that initially difficult do virtue be could do virtue. With way often do Pattidana tradition especially family that involved and feel happy to virtue that do then could helpful especially for ancestors in nature. This Pattidana tradition be taught The Buddha and until while this still do by people Theravada Buddhist
Hegemony of Involvement of Tafsir in Political Identity
No full textTafsir is a process of text transmission that is inseparable from the ideological and theoretical framework as well as the influence of socio-political conditions and intellectual traditions of interpreters in which the interests will always be present in all the transmission process. This research focuses on the clarity of interpretation in identity politics, which departs from the writer’s anxiety about the phenomena of dragging tafsir in identity politics, as well as the prevalent trends occurring today in Indonesian politics as in the context of the Jakarta Local Election where the QS al-Maidah (5) verse 51 is not only a debatable issue but had also dragged the legitimacy of whether or not to vote for non-Muslim leaders. This research is a qualitative study with descriptive approach, which is hermeneutically analyzed.[Tafsir merupakan proses transmisi teks yang tak terlepas dari kerangka teoretis ideologis dan pengaruh kondisi sosial politik serta tradisi intelektual penafsir di mana kepentingan akan selalu hadir dalam semua proses transmisi tersebut. Fokus kajian ini adalah tentang keterseratan tafsir dalam politik identitas, yang berangkat dari kegelisahan penulis tentang fenomena keterseretan tafsir dalam politik identitas, sebagaimana kecenderungan yang marak terjadi dewasa ini dalam perpolitikan di Indonesia. Seperti, pada konteks Pilkada DKI Jakarta di mana ayat pada QS al-Maidah (5) ayat 51 tidak hanya menjadi modal perdebatan tetapi juga diseret-seret dalam legitimasi tentang boleh atau tidaknya memilih pemimpin yang non muslim. Kajian ini merupakan kajian kualitatif dengan pendekatan deskriptif, yang dianalisis secara hermeneutika.
BADAWAH & HADARAH : KONSEP SOSIOLOGI IBN KHALDUN
Get PDFAbstractIbn Khaldun has a very wide spectrum of ideas about the society he poured in his munomental work entitled The Muqaddimah. This paper does not intend to disentangle Ibn Khaldun\u27s comprehension comprehensively, but takes only a small portion of his thought, especially with regard to sociological studies. One of Khaldun\u27s original contributions to society is the concept of ashabiyah. This concept then became central to every analysis of Khaldun about society, as well as the concept of badawah and hadarah is one of Khaldun\u27s concepts of society, its movement of change and the factors that influence the motion of a civilization based on ashabiyah. The concept of badawah and hadarah is specifically discussed in this paper as one of the repertoire of sociological thought that can be developed from Ibn Khaldun in analyzing the social changes that occur in society.Keywords: ibn khaldun, badawah, hadarah AbstrakIbn Khaldun memiliki sepektrum pemikiran yang sangat luas tentang masyarakat yang ia tuangkan dalam karya munomentalnya yang berjudul Muqaddimah. Tulisan ini tidak bermaksud mengurai pemikiran Ibn Khaldun secara komprehensif, tetapi hanya mengambil bagian-bagian kecil dari pemikirannya terutama yang terkait dengan kajian sosiologi. Salah satu sumbangan orisinal Khaldun tentang masyarakat adalah konsep ashabiyah. Konsep ini kemudian menjadi sentral dari setiap analisa Khaldun tentang masyarakat, demikian juga dengan konsep badawah dan hadarah adalah salah satu konsep Khaldun tentang masyarakat, gerak perubahannya serta faktor-faktor yang mempengaruhi gerak suatu peradaban yang bertumpu pada ashabiyah. Konsep badawah dan hadarah inilah yang secara khusus dibahas dalam tulisan ini sebagai salah satu khasanah pemikiran sosiologi yang dapat dikembangnkan dari Ibn Khaldun dalam menganalisa perubahan sosial yang terjadi dalam masyarakat.Katakunci: ibn khaldun, badawah, hadara
HARMONI SOSIAL SUNNI DAN SYI’AH DI DUKUH CANDI DESA BANJARAN JEPARA: SEBUAH PENDEKATAN FUNGSIONALISME STRUKTURAL
Get PDFThis research takes objective of social life of two different religiouseness ideologies in Islam, those are Sunni and Syi’ah which in Candi, banjaran village. The research applies quantitative method by collecting data with technical observation. It is interview and documentary. Theory applied as approach is structural fungtionalism. So, reality of the connection between Sunni and Syi’ah that run harmonically in Candi, can be referred to aspect of their social valuesand contribution of institution inside.Social harmony connection between Sunni-Syi’ah in Candi is formed by traditional values that prevail and have a vital role of public figures, which all this supported by all socuety elements. By considerating to a long-internaized norms in society, every part of society effort to maintyain the norms and values they have strongly as a manifestation of harmony in society. A role of public figure also supports to strengthen that condition, and society itself interacts each other to apply values consist of social values of religion, soico-cultural and mutual cooperation. Harmony in religious pluralism, flows by practice of silaturahmi betwen religious figure and society, through religious education with the purpose to support self awareness in society toward te defferenceKeywords: Social Harmony, Social Values, Role AbstrakPenelitian ini mengambil sasaran kehidupan sosial dua aliran kegamaan dalam Islam, yaitu: Sunni dan Syi’ah yang ada di dukuh Candi desa Banjaran. Penelitian ini menggunakan metode kualitatif deskriptif dengan mengumpulkan data dengan teknik observasi, wawancara dan dokumentasi. Teori yang digunakan sebagai pendekatan adalah fungsionalisme-struktural. Sehingga potret hubungan antara Sunni dan Syi’ah yang berjalan secara harmonis di Dukuh Candi, dilihat dari aspek nilai-nilai sosialnya dan peran serta institusi sosial di dalamnya.Harmoni sosial hubungan antara Sunni-Syi’ah di Dukuh Candi, dibentuk oleh nilai-nilai tradisional yang berlaku serta peran vital tokoh-tokoh masyarakat, yang semua itu didukung penuh oleh semua elemen masyarakat. Dengan mempertimbangkan pada norma-norma yang telah lama terinternalisir di kalangan masyarakat, maka anggota masyarakat berupaya dalam mempertahankan norma dan nilai yang dimilikinya dengan kuat sebagai manifestasi rasa harmoni dalam masyarakat. Peran tokoh masyarakat turut mengukuhkan kondisi tersebut, dan masyarakat sendiri saling berinteraksi untuk mengaplikasikan nilai-nilai yang terdiri dari: nilai sosial keagamaan, sosial budaya dan gotong royong. Harmoni dalam pluralisme keberagamaan yang ada, berjalan dengan praktik silaturahmi antar tokoh kegamaan dan masyarakat, yaitu melalui pendidikan keagamaan dengan tujuan menumbuhkan kesadaran dalam masyarakat terhadap perbedaan yang ada.Kata Kunci: harmoni sosial, nilai-nilai sosial, peran
PERBANDINGAN LOYALITAS PEMILIH ABANGAN DAN SANTRI TERHADAP KHOFIFAH DAN SAIFULLAH YUSUF PADA PEMILIHAN GUBERNUR JAWA TIMUR TAHUN 2018
Get PDFThis paper will review the comparison of loyalty of Abangan and Santri voters to two contestants in East Java Pilgub 2018. The reason, East Java Pilgub 2018 was followed by two contestants who both came from Nahdlatul Ulama. But on the other hand, political contestation in East Java cannot be separated from the cultural political dynamics scattered in the four corners of Mataraman, Tapal Kuda, Arek and Madura. These four regions certainly have the characteristics and loyalty of different voters both politically and sociologically. The political map certainly cannot be separated from Clifford Geertz classical study of the typology of the “aliran” politics (politik aliran) in Java. The method used in this paper is Library Research. The main information in this study was obtained through the analysis of the publication of the results of Kompas R&D survey in February and May 2018. The result of comparison analysis of loyalty of voters will not only know the extent of loyalty support of cultural groups on both candidates but see the tendency of reorientation of voting behavior in each cultural group from the influence of cadence and culture shifted to the orientation of the issues brought by the candidate
RASIONALISASI TINDAKAN SOSIAL MASYARAKAT SUKU SASAK TERHADAP TRADISI PERANG TOPAT (Studi Kasus Masyarakat Islam Sasak Lombok Barat)
Get PDFTraditions Perang Topat in Lingsar Village has done tens of years. The ritual of progress remains a tradition by the Sasak community consisted of religious understanding difference, namely the Sasak Muslim and Hindus performed simultaneously at one time and the same place. In this study discusses how the process of implementation of a tradition of Perang Topat, then the history of the tradition of Perang Topat and also forms the rationalization of social action. Research using the instrumental rationalization and value theory of Max Weber’s approach to qualitative case studies in the tradition of Perang Topat. The results of this study indicate that on the rationalization of the social action community Sasak is two Shapes in the implementation of a tradition of Perang Topat are: social value and sacred value. The form of social value is first, tying religious solidarity. Second, create value tolerance and bring peace. Third the form of local wisdom in Sasak. While the shape of the sacred is the first, this form of gratitude to the ancestral spirits are spirits of ancestors or the death (God Almighty) upon which it was holy water in Llingsar and Kemaliq. Second, a form of communication to the ancestral spirits or spirits of the ancestors of the death (God).Keywords: Rationalization, Social Action, Community Sasak, and Topat War Tradition
Konsep Jiwa dan Pengaruhnya dalam Kepribadian Manusia (Studi atas Tafsi>r al-Mishba>h Karya Quraish Shihab)
Get PDFThis article attempts to explore Qur’anic notion on soul and its influence on human personality as Quraish Shihab constructed in his Tafsi>r al-Mishba>h. Using psychological and semantical approaches, it parallelizes psychological with Qur’anic perspectives on the concept of soul. Then, it examines how the soul influences human personality. This paper concludes the following. First, Quraish Shihab’s view of the concept of soul can be understood by explaining his thought on the basic concept of human, psychical structure, and human behavioral motivation. Quraish Shihab said that humans’ basic character is kindness. The psychical structure consists of al-fit}rah, al-nafs, al-qalb, al-ru>h, al-‘aql. Then, human behavioral motivation is to complete their physical/biological needs and/or spiritual needs. Second, the soul influences and shapes human personality through integration process among those psychical dimensions.Key Words: konsep jiwa, fit}rah, nafs, qalb, ru>h, ‘aql, integrasi, kepribadian, dan paralelisasi
Diskursus Estetika Realisme Sosialis: Kajian Filsafat Pendidikan Moral atas Sastrawan Kreatif di Bandung
Get PDFCulture and art attached to the city of Bandung. The dialectical process in the realm of aesthetics becomes an integral part of the discourse of literaryists and literary connoisseurs in the flower city. Although it is debatable whether Bandung poets purely ideological socialist, realist, or religious maybe even a combination of socialist socialist or socialist realism, did not reduce the passion of creativity of creative writers in Bandung to give birth to various forms of literary artwork needed by its citizens to build a city with a moral breath and heed the elements of nature in harmonizing modernity and local culture. The digital age makes the media a locus of creative literary education and praxis to build the aesthetic of socialist realism based on morality.[Kebudayaan dan kesenian melekat pada Kota Bandung. Proses dialektik dalam ranah estetika menjadi bagian integral dalam diskursus para sastrawan dan penikmat sastra di kota kembang itu. Kendati masih diperdebatkan apakah para sastrawan Bandung murni berideologikan sosialis, realis, ataukah religius bahkan mungkin juga kombinasi realisme sosialis atau sosialis religius, tak mengurangi gairah kreativitas para sastrawan kreatif di Bandung untuk melahirkan berbagai bentuk karya seni sastra yang dibutuhkan warganya untuk membangun kota dengan nafas moral dan mengindahkan unsur alam dalam mengharmoniskan modernitas dan budaya lokal. Era digital menjadikan media sebagai lokus pendidikan sastra kreatif dan praksis untuk membangun estetika realisme sosialis berdasarkan moralitas.
Orientalisme, Oksidentalisme dan Filsafat Islam Modern dan Kontemporer (Suatu Agenda Masalah)
Get PDFThe intellectual nature of Islam is not a strange but soon to be felt, that Orientalism and Oksentialism are not always lived in the same image, understood in the same sense, or spoken of by using the same idioms. These differences, in addition to the variation in accentuation, also involve logical differences, both with regard to the conceptual framework, as well as with regard to the scope of interest and interests of each. Problems will arise and differences will be felt if Orientalism and Oksidentalism are not simply viewed as scientific studies, but confronted as “objective”. Orientalism and Oksidentalism as objective reality, how are they defined? Are there lingering prejudices? It should be mentioned first, that this paper wants to take a problematic position, and what is attempted here is to find the agenda of the problem. Who knows, such a position will more refer to the response and criticism that will be useful to us.[Dikalangan intelektual Islam bukan suatu yang asing akan tetapi segera akan terasakan, bahwa Orientalisme dan Oksidentalisme tidak selalu dihayati dalam citra yang sama, dipahami menurut pengertian yang sama, atau dibicarakan dengan memakai idiom-idiom yang sama. Perbedaan-perbedaan ini selain menyangkut variasi dalam aksentuasi juga melibatkan perbedaan logika, baik yang menyangkut kerangka konseptual, maupun berkenaan dengan lingkup minat dan kepentingan masing-masing. Persoalan akan timbul dan perbedaan akan terasa jika Orientalisme dan Oksidentalisme tidak sekedar dipandang sebagai suatu kajian ilmiah, tetapi dihadapkan sebagai “obyektif”. Orientalisme dan Oksidentalisme sebagai kenyataan objektif, bagaimana keduanya didefinisikan? Adakah prasangka yang membayangi? Perlu dikemukakan terlebih dahulu, bahwa tulisan ini ingin mengambil posisi problematis, dan yang diusahakan disini adalah mencari agenda persoalan. Siapa tahu, posisi yang demikian itu akan lebih mengacu respons dan kritik yang akan berguna bagi kita.
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