UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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PERAN INTEGRATIF AGAMA-AGAMA DALAM MENGATASI MASALAH KEMISKINAN DI BANJARASRI KALIBAWANG KULONPROGO DAERAH ISTIMEWA YOGYAKARTA DENGAN PENDEKATAN SOSIOLOGI DAN PSIKOLOGI
Get PDFThis study aims to determine the poverty problems of Banjarasri society in Kalibawang, Kulonprogro, the Special Territory of Yogyakarta in sociolog y and psychological perspective. The study tries to map out the main problems of the poverty and to look for alternatives solution of the problem. Implementing grounded research and integrative review on the role of religions in society, the study proves that religions are even able to help in solving the problem of poverty. The study then concluded that religious institutions have important roles in overcoming poverty problem through various economic, social and educational programs
RELIGION IN DIASPORA AN APPROACH TO THE GLOBAL MIGRATION
Get PDFArtikel ini membahas keterkaitan antara agama dan imigrasi khususnya dengan kemunculan komunitas diaspora yang dibentuk oleh para imigran untuk melestarikan tradisi agama-budayanya di samping upaya untuk berintegrasi dengan masyarakat asli. Keberlanjutan peran agama dalam komunitas diaspora di negara-negara barat ini secara langsung bertentangan dengan proses sekularisasi yang telah ter jadi sejak decade 1960an-1970an. Mengadaptasi konsep diaspora, artikel secara khusus menelaah peran agama yang terus berlanjut dalam 3 aspek kehidupan para imigran di negeri-negeri Barat, yaitu (i) bentuk asosiasi sosial; (ii) bentuk kesadaran/identitas; dan (iii) bentuk/ pola reproduksi agama/budayanya. Para imigran membentuk dan mengembang- kan kelompok-kelompok sosial berbasis agama bersama-sama dengan berbagai aspek lainnya seperti suku, ras dan kebangsaannya. Para imigran juga berkecenderungan memiliki identitas ganda yang terbentuk dari warisan budaya termasuk agama yang senantiasa ber pengaruh bersama-sama dengan tumbuhnya ikatan dan rasa memiliki kepada negara dan masyarakat yang diting galinya sekarang ini. Terakhir, pr oses integrasi para imigran berlangsung melalui reproduksitradisi budaya dan agama yang difasilitasi oleh kebijakan multikulturalisme di negara-negara Barat saat ini
Menyikapi Pluralisme Agama Perspektif Al-Qur’an
Get PDFNowadays, the discourses of religion pluralism is one of the frequently-discussed issue among muslim. This case appears along with the emergence of books, works, writings in the mass media, congress, seminars, discussions, and dialogue which are focusing on the religion pluralism. One of the factors causing the emergence of this discourse is a number of conflicts that happened among different religious adherents which was often began by an excessive truth claim. The discourse presented in this paper aims to create harmony life and peace among different religion adherents. Al-Qur’an both admits the existence of other religions and commands its followers to live in harmony as well as respect each other. Islam is “rahmah lil ’ālamīn”, but yet the reality that happens in muslim world is not in line with the ideality. So the question arises in our minds; where is Islam as rahmah lil ’ālamīn? the fact is there are still many muslim who can’t wisely face the plurality as it has been taught by the Qur’an. So how is the Qur’anic guidance to face the plurality? Based on this reason, this article would like to discuss on the Qur’anic guidance in facing the religion pluralism using descriptive-analysis method.[Dewasa ini, wacana tentang pluralisme agama merupakan isu yang sangat hangat diperbincangkan, terutama di kalangan muslim. Hal ini bisa dilihat dari lahirnya buku-buku, karya-karya, tulisan-tulisan di media masa, kongres, seminar- seminar, diskusi, dan dialog-dialog yang membahas tentang pluralime agama. Faktor yang melatarbelakangi munculnya wacana ini antara lain adalah konflik-konflik yang marak terjadi antar umat beragama yang sering kali bermula dari klaim kebenaran yang berlebihan. Wacana ini bertujuan untuk mewujudkan kerukunan dan perdamaian antar umat beragama. al-Qur’an sendiri mengakui keberadaan agama-agama lain dan menyeru umatnya agar hidup berdampingan dan saling menghormati antar sesama. Islam datang sebagai rahmah lil’almin, namun realitas yang terjadi tidak singkron dengan idealitas. Lalu timbul pertanyaan, di manakah letak Islam yang rahmah lil’alamin itu? Faktanya, disana sini banyak umat Islam yang tidak bisa menyikapi keanekaragaman dengan bijaksana, sebagaimana yang diajarkan dalam al-Qur’an. Lalu bagaimanakah tuntunan al-Qur’an untuk menyikapi perbedaan? Berdasarkan itu, tulisan ini akan mendiskusikan tentang tuntunan al-Qur’an dalam menyikapi pluralisme agama dengan metode deskriptif-analitis.
SEH AMONGRAGA (TOKOH MISTIK JAWA DALAM SERAT CENTHINI)
No full textIn Javanese literature, Serat Centhini is an extraordinary work, in the term of quantities of its pages and the varieties of its content. Serat Centhini was written from January 1814 to 1823, by a team lead by Adipati Anom Amengkunagara III, Crown Prince of Surakarta Kingdom that crowned as Sunan Paku Buwana V (1820-1823) afterwards with the members such as:1) Kiai Ngabehi Ranggasutrasno, 2) Kiai Ngabehi Yasadipura II, and 3) Kiai Sastradipura. The thickness of its manuscript is around 4200 folio pages (12 editions). The content of its text is varied; include all ngelmu and kawruh that exist in Java Island. As a suluk literature, Serat Centhini also has an Islamic soul and contains Tasawwuf or Islamic Mysticism thoughts that already blend with Javanese Mysticism, for example an explanation of Javanese "religion" that purpose is to achieve "life perfection", i.e. the unity between slave and Master (manunggaling kawula-Gusti). Explanation and secret lessons are in the dialogue between Seh Amongraga, as a Javanese Mystic chief and other personalities in that book. Seh Amongraga, a.k.a Jayengresmi, is the elder of three sons of Sunan Giri. He has talent and potency towards a mystical life and practices, shown by its qualities and characters, the stages of his life, his sermons about the four ways towards God, Martabat Tujuh, and manunggaling kawula-Gusti. In the later stage ofhis life, Seh Amonraga is more noticeable to become a Javanese Mystic practitioner that teach the science of perfection, heterodox mysticism, that finally sentence to death by Sultan Agung, therefore could be seen as an inheritance of Syeh Siti Jenar traditio
Reinterpretasi Makna Al-Islām dalam Al-Qur’an (Menuju Keagamaan yang Etis dan Dialogis)
Get PDFRe-interpretation of the term al-islām in al-Qur’an is still very relevant today. Especially if it is associated with increasing extreme religious movement, which emphasizes the angry face of Islam, rather than the” friendly Islam”. At the same time, radical ideology that carries the motto ‘back to the Qur’an and Sunnah,’ often emphasizes the claim of truth and takfīr. Therefore, the authors noticed that one of the ways to erode the radical ideology is the re-interpretation of the meaning of al-islām in al-Qur’an. Many view considers that the interpretation of the term al-Islam is final and raw. Especially if linked with the traditions of the Prophet narrated by ‘Umar bin Khattab. Often interpretations al-Islam has always been associated with all forms of formal worship, and only associated with the teachings brought by Prophet Muhammad. In fact, of the hundreds of verses that speak of al-islam and various derivatives, there is no verse that is associated with formal worship such as prayer, fasting, zakat and hajj. The verses of al-islam always talk about spiritual values, nature, and all of Islam’s various predecessor prophets before Prophet Muhammad. Through this article, the author tries to give a new interpretation on the term al-Islam to create a more inclusive religious, ethical, and dialogic.[Interpretasi ulang atas term al-islām dalam al-Qur’an masih sangat relevan hingga saat ini. Khususnya jika dikaitkan dengan semakin meningkatnya pergerakan keagamaan ekstrim, yang lebih mengedepankan wajah Islam marah, daripada Islam ramah. Pada saat yang sama, ideology radikal yang membawa motto ‘kembali pada al-Qur’an dan Sunnah,’seringkali mengedepankan klaim kebenaran, atau meng-kafir-kan. Oleh sebab itu, penulis melihat bahwa salah satu cara untuk mengikisideologi radikal tersebut adalah dengan interpretasi ulang makna al-islam dalam al-Qur’an. Banyak pandangan menganggap bahwa interpretasi atas term al-islam sudah final dan baku. Apalagi jika dikaitkan dengan hadis Nabi yang diriwayatkan oleh ‘Umar bin Khattab. Seringkali interpretasi al-islam selalu dikaitkan dengan segala bentuk ibadah formal, dan hanya dikaitkan dengan ajaran yang dibawa oleh Nabi Muhammad. Nyatanya, dari ratusan ayat yang berbicara tentang al-islam dan berbagai derivasinya, tidak ada ayat yang dikaitkan dengan ibadah formal seperti salat, puasa, zakat dan haji. Ayat-ayat tentang al-islam selalu berbicara tentang nilai-nilai spiritual, fitrah, dan ke-islam-an dari berbagai nabi-nabi pendahulu sebelum Nabi Muhammad. Melalui artikel ini, penulis mencoba untuk memberikan interpretasi baru atas term al-islam untuk menciptakan keagamaan yang lebih inklusif, etis, dan dialogis.
Konsep Waḥy dalam Kajian Semantik
Get PDFWaḥy an important term in Islam, has previously used by the Arabs before the advent of Islam. Waḥy, with various derivations, has a very strong character of meaning. It represents a form of communication related to two persons. The media can be either verbal or non-verbal, and it always has mysterious elements as well as some secrets. No matter how many lexical or derivation forms (isytiqāq) of this word, all of them are connected to the meaning of disclosure something quickly.[Waḥy sebuah istilah penting dalam agama Islam, sejatinya sudah digunakan orang-orang Arab sebelum kedatangan Islam. Waḥy dengan berbagai derivasinya, memiliki karakter makna yang sangat kuat. Ia merupakan bentuk komunikasi yang berhubungan dengan dua orang, medianya bisa berupa verbal ataupun non-verbal, dan kandungannya senantiasa mengandung unsur misteri dan rahasia. Betapapun banyak bentuk isytiqāq dari kata ini, akan tetapi kesemuanya terhubung dalam relasi makna pengungkapan sesuatu secara cepat.
SYARIAT MAKAN DAN MINUM DALAM ISLAM: KAJIAN TERHADAP FENOMENA STANDING PARTY PADA PESTA PERNIKAHAN (WALĪMATUL ‘URSY)
Get PDFOne of the most succesfull wedding party (walimatul ‘ursy ) begin–somehow-with the meal serving. In line to this modern life style, standing party became part of recent trend of serving meal by–even-various muslim communities. At the same time, standing while eating and drinking raise several ulama’s ideas in islamic jurisprudence (fiqh). While some outlawed the practice, another group of ulama said the contrary. Legal discussion about the concept of eating and drinking while standing require referral analysis, among others in getting from tradition. from analysis of the chain of transmission on a second source of Islam is found that both traditions allow or prohibit eating and drinking while standing; both are acceptable or valid (ṣaḥiḥ). While the verses of Qur’an describes the norms for prohibiting excessive eating and drinking, a narative analysis of the hadith regarding the prohibition of eating and drinking norms require in-depth study on the aspects of asbābul wurud. It is known from the latest aspect of study that hadith wich banned standing while consuming preserved moral or ethical reasons for Arab nations at that time, particularly a geographic reasons. Another study of asbābul wurud that allow consuming while standing prefers more for reasons of emergency circumstances. This paper, thus, ends the study with contextualization of those hadith from health issue. The study concludes that from the digestive concern, sitting while consuming was healthier than that of standing. Since the meal being digested will be swallowed softly and slowly, so the intestinal absorption function will run more optimally
PENTINGNYA MEMAHAMI HADIS DENGAN MEMPERTIMBANGKAN SETTING HISTORIS PERSPEKTIF YŪSUF AL-QARAḌAWĪ
Get PDFYusuf al-Qaradhawi is one of scholars who considered historical seting as acompulsory in understanding Hadith. He set into three categories of classification: Understanding Hadith based on the cause and its specific background; understanding Hadith by considering the purposefulness and judiciousness of the Prophet, as well understanding hadith by taking temporal customs of the Prophet era into account. Thus historicity as an approach in Hadith studies is a useful insight in the study chronological condition when hadith were transmitted and disseminated. Numbers of questions such as why Prophet had said such hadith, to what extent of socio-cultural condition and situation as well as it’s political circumstance had the Prophet declared and stated that Hadith, as well as exploration on what type of factors which entailed such kind of matan Hadith had existed; those are parts of analytical aspects of a historical approach in Hadith Studies
MODEL PENELITIAN TOKOH (Dalam Teori dan Aplikasi)
Get PDFThe author explores some ways and its importance to biographical study in the Qur’an and Hadith. The purpose of research on biographical studies is to achieve a comprehensive understanding of the thoughts, ideas, concepts, and theories of someone he examined. The considerations in conducting this kind of research, among others, for example, his/her controverciality, influence, popularity, uniqueness, the intensity on the field of study that would scrutinized, relevance and contributions of his/her thinking in the context of the present
KEPEMIMPINAN POLITIK PEREMPUAN DALAM PANDANGAN ISLAM
No full textThe discussions and discourses about women leadership are never ending to be observed, both in common people as well as in the elites. There is a view that woman could be a leader with argument that woman leadership is possible as long as for the goodnessofpeople. Islamic thought recognizesmen\u27s and women\u27s "equality",Women have the same role as men in their leadership and actively encourage in that leadership. In other side, the refusal towards women\u27s leadership also came from religious understanding. Women are supposed to be the guard of tradition and their responsibility is to preserve common believes to the next generation. Women are persuaded to stay at home, stay away from the public space. They criticize the women role outside of the domestic space. Women\u27s carrier creates social disturbance. In their view, the women who work in public sector created unemployment among men because they should compete with women in work\u27s market. The extreme view said that it is haram (forbidden) for women to become a public leader. This writing tries to explain Islamic view toward the women leadership
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