UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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Konsep Persaudaraan dan Toleransi Dalam Membangun Moderasi Beragama Pada Masyarakat Multikultural di Indonesia Perspektif KH. Hasyim Asy’ari
Get PDFHubungan antar manusia membutuhkan ikatan sosial untuk menjaga kehidupan yang damai dan toleran. Pemahaman dan sikap kebhinekaan yang bernuansa damai, adil, dan beradab harus dijadikan pedoman dan tuntutan hidup. KH. Hasyim Asy\u27ari dengan pemikiran moderatnya menawarkan tawaran untuk membangun kerukunan dalam keberagaman dengan semangat persaudaraan dan toleransi. Penelitian ini merupakan penelitian kepustakaan yang tergolong dalam jenis penelitian kualitatif. Hasil dari penelitian ini adalah KH. Hasyim Asy\u27ari menekankan pentingnya membangun persaudaraan dan toleransi dimana toleransi merupakan konsep agung dan mulia yang sepenuhnya merupakan bagian organik dari ajaran agama-agama, termasuk Islam, dan persaudaraan universal adalah bentuk toleransi yang diajarkan oleh Islam. Persaudaraan ini menyebabkan perlindungan hak-hak orang lain dan penerimaan perbedaan dalam masyarakat Islam
AGENSI PEREMPUAN DALAM POLEMIK PRAKTIK PEMOTONGAN DAN PERLUKAAN PADA GENITAL PEREMPUAN (P2GP)
No full textFemale genital mutilation (FGM), widely criticized from various circles such as WHO and UN, remains prevalent until today. A village in Kampar regency, an area with a Muslim Majority, is one of the largest areas that implements circumcision in the provence of Riau. Women are conventionally seen as passive and uncritical actors in the perpetuation of this practice. This research attempts to reveal women’s agency in the practice of FGM. Based on more than a month of field research in the village in Kampar regency, this paper employs a descriptive-qualitative approach. Data were obtained using involved observations, interviews, and a review of local histories and customary law. Using Bourdieu’s structural genetic theory, this paper explains the ways in which different socially-located women use their agency to critically ingage with FGM practices within their specific arena. I argue that women—women as mothers, women as children, and women as medical personnel—are active and critical agents vis-a-vis FGM practices. Using the capital they have within the arena in which they live, women exercise their agencies in the different ways to achieve certain goals. Women with high capital in certain arenas, especially in the family, will have more ability to resist FGM. On the other hand, women with low capital can also negotiate to perform symbolic circumcision, even if the habitus associated with circumcision does not change. As medical professionals, midwives also exercise agency by refusing to perform FGM on girls, but if forced to do so , they will usually perform minor circumcisions to fulfill the habitus of the practice in a symbolic way
Anthony Wallace and Muslim Reform Movements: A Comparative Understanding from Central and South Asia
Get PDFThis article is about a comparative understanding of Muslim reform movements in Ferghana Valley (Central Asia) and Malabar region (in the south of India, South Asia) in the context of the revitalization theory of Anthony F.C. Wallace. The historical-evolutionary approach of colonialism and the waves that it created in the ‘colonies’ show a similar trend in both regions. Both these regions witnessed a degeneration of communities, both in terms of religious and secular yardsticks. Reformation activities were initiated by individuals who attracted severe friction from society and faced alienation in different spheres of their lives. This can be depicted as a manifestation of ‘cultural lag’ in these regions. By the start of the twentieth century, international mercantile-politics took a new turn, and the globe witnessed some hitherto unheard things. When we extrapolate the graph to contemporary times, we can easily understand the repercussions these movements had produced. It helps to understand how to lead Muslim communities in other parts of the world. The methodology has been based on primary and secondary sources from libraries and online repositories. Research findings include elucidating the pattern of reform movements in geographically distinct regions at the beginning of the twentieth century and their influences on the present scenario. The novelty of this article is that the sociology of religion and reform is used in connection with historical and religious dimensions. Generally, religious reform movements are written from a religious point of vie
SPIRITUALITAS DALAM PERSPEKTIF TASAWUF DAN NEUROSAINS: RELASI KOMPLEMENTER ATAU KOMPARTEMEN?
Get PDFAcademic debates about spirituality have been going on for a long time with varied narratives. Sufism, as one who also discussed it, presents a view of spirituality in terms of Islamic metaphysics and meta-psychological understanding in the paradigm of interconnection between creation and the Creator. Meanwhile, Neuroscience, as a new science developed from the findings of Santiago Ramón y Cajal (1852-1934) regarding the nerve function of the human brain, presents a different view and tends to be rational, logical, and materialistic. This paper is a comparative study that discusses how the two sciences describe their explanations of spirituality. This literature research observes a number of relevant references, the latest research results, some debates in several forums, and then dissects it using critical discourse analysis. The results obtained indicate that there is a contradictory explanation on the one hand or a (separate) compartment between the meaning of spirituality in the Sufism perspective and the Neuroscience point of view. On the opposite side, there are several research efforts that elaborate spirituality in Sufism to have a complementary relationship (complementary) with Neuroscience. Even so, there is a kind of narrative impression that forces the concept of spirituality according to Neuroscience to support the conception of spirituality in the view of Sufism. As a follow-up discussion regarding this matter, it can be seen that there is a kind of research tendency that is testimonial and seeks confirmation of the initial assumptions of their research and builds arguments based on their tastes of knowledge
RESOLUSI KONFLIK KEAGAMAAN BERBASIS KEARIFAN LOKAL: STUDI ATAS PELA GANDONG DI AMBON
No full textAbstractThis article aims to analyze the role of pela gandong as local wisdom used as a cultural conflict resolution in the 1999-2002 Ambon conflict. Using sociology of conflict approach, the theory of cultural conflict resolution, and methods of collecting observational data and interviews with Ambonese Muslims and Christians, this paper finds that, first, ethnocentrism is the main cultural cause of the Ambon conflict, and, second, the Ambon conflict is resolved and peace is built firmly through the cultural conflict resolution of pela gandong. With noble values, especially brotherhood, equality, equality, togetherness and tolerance, pela gandong is very effective in resolving cultural conflicts both during the Ambon conflict, post-conflict and in fostering peace until now. During the Ambon conflict, there was no conflict between Muslim and Christian countries that were bound by pela gandong. After the conflict occurred, pela gandong became the foundation of cultural conflict resolution in rebuilding peace, strengthening the capacity of Ambonese people "from within"; rebuild their broken relationship; reaffirming the value of brotherhood among Maluku peoples; teach mutual recognition of religious and cultural differences; accelerate recovery from conflict trauma; re-knitting the greetings of fraternity; and building mutual trust between Muslim and Christian countries. Meanwhile, in the process of building peace up to now, Ambonese admit that pela gandong is effective in preventing “outsiders” who keep trying to reescalate the conflict, because every country in Ambon is already engaged in pela gandong one with another country.Keywords: pela gandong, religious cultural resolution, local wisdom. Artikel ini bertujuan untuk menganalisis peran pela gandong sebagai resolusi konflik kultural dalam konflik Ambon 1999-2002. Dengan menggunakan pendekatan sosiologi konflik, teori reolusi konflik kultural, serta metode pengumpulan data observasi dan wawancara dengan warga Ambon Muslim dan Kristen, tulisan ini menemukan bahwa, pertama, etnosentrisme merupakan penyebab kultural utama konflik Ambon, dan, kedua, konflik Ambon diselesaikan dan kedamaian terbangun kokoh melalui resolusi konflik kultural pela gandong. Dengan nilai-nilai luhur utamanya persaudaraan, persamaan, kesetaraan, kebersamaan dan toleransi, pela gandong sangat efektif menjadi resolusi konflik kultural baik selama konflik Ambon terjadi, paska konflik maupun dalam membina damai hingga kini. Selama konflik Ambon terjadi, tidak ditemukan adanya konflik antara negeri-negeri Muslim dan Kristen yang terikat pela gandong. Paska konflik terjadi, pela gandong menjadi fondasi resolusi konflik kultural dalam membangun kembali perdamaian, menguatkan kapasitas warga Ambon “dari dalam”; membangun kembali hubungan mereka yang sempat retak; menegaskan kembali nilai bersaudara sesama orang Maluku; mengajarkan saling mengakui perbedaan agama dan budaya; mempercepat pemulihan dari trauma konflik; merajut kembali persaudaraan salam sarane; dan membangun saling percaya antara negeri-negeri Muslim dan Kristen. Sedangkan dalam proses bina damai hingga kini, pela gandong juga diakui warga Ambon efektif menangkal “tangan-tangan luar” yang terus mencoba mengeskalasikan kembali konflik karena setiap negeri di Ambon sudah ber-pela gandong dengan satu negeri
RITUAL KEMATIAN MA AYUN BAREH DI JORONG PETOK, PANTI SELATAN, PANTI, PASAMAN SUMATERA BARAT
No full textABSTRAKDi dalam masyarakat Jorong Petok terdapat suatu tradisi atau kebiasaan yang dilaksanakan ketika ada seseorang masyarakat yang meninggal dunia, yaitu Tradisi Ma Ayun Bareh. Tradisi ini biasanya dilaksanakan sebelum jenazah dimakamkan, akan tetapi boleh juga dilaksanakan ketika pada bilangan hari. Tidak ada ketetapan dalam waktu pelaksanaan, tergantung kepada ahli waris. Tradisi Ma Ayun Bareh ini diyakini oleh mayarakat sekitar sebagai sarana untuk membayar fidiyah orang yang maninggal dunia, baik itu fidiyah shalat maupun fidiyah puasa. Pada tahap pelaksanaan tidak semua masyarakat yang melaksanakan tradisi ini, dikarenkan tidak ada paksaan atau keharusan terhadap masyarakat setempat. Disebabkan tradisi ini hanya bersifat Sunnah.Penelitian ini merupakan penelitian kualitatif. Data dikumpulkan dengan cara observasi, dan wawancara. Kemudian digunakan teknik analisis data seperti reduksi data, penyajian data, dan penarikan kesimpulan.Hasil penelitian menunjukkan bahwa pertama tradisi ini bisa dipercayai dan diyakini oleh masyarakat Jorong Petok karena ajaran ini yang diajarkan oleh guru-gurunya, yang mana tradisi ini dalah suatu amalan yang membantu si mayat di dalam kubur. Kedua dari proses pelaksanaan, ma ayun barehi pada umumnya dilaksankan sebelum si mayat dimakamkan. Akan tetapi ada juga yang melaksanakannnya pada pelaksanaan hari bilangan. Ma ayun bareh ini dilaksanakan oleh tiga orang pelaku, yang pertama adalah seorang pemimpim pelaksana yang dinamakan dengan mursyid, dan dua orang lagi dinamakan dengan pelaksana. Pelaksana akan mendorong bareh semabri melafadzkan kalimat yang diucapkan dalam pelaksanaan. Mursyid bertugas sebagai menghitung dorongan secara lahiriyah, sedangkan secara bathiniah mursyid, berdoa kepada Allah SWT untuk diampuni segala dosa-dosa si mayat dengan cara merabithahkannya. Setelah pelaksanaan ini selesai, mursyid akan melaksanakan sholat hajat, dengan tujuan Allah mengampuni dosa-dosa si mayat dan diterimanya amal-amal baik si mayat. Ketiga fungsi ma ayun bareh bagi masyarakat Jorong Petok adalah membayar fidiah puasa dan fidiyah sholat si mayat. Fidiyah disini diartikan dengan penambahan atau perbaikan amalan yang tertinggalkan, agar si mayat dikuburkan dengan amal-amalan yang cukup. Kemudian fungsi dari ma ayun bareh ini adalah menjalin hubungan sosial antara masyarakat. Masyarakat yang kurang bercukupan akan terbantu dengan adanya ma ayun bareh ini. Kata kunci: Tradisi, Kematian, Maayun bare
Redefining Khabar Al-Ahad Based on Rashid Rida’s Rational Approach in Al-Manar
Get PDFThis paper discusses the Rida controversy with hadith scholars. The controversy stems from Rida’s a priori to the traditions that are popular and well-known among hadith scholars, especially the category of khabar al-ahad hadith. The root of their problem lies in Rida’s rational critique of the categories and implications of khabar al-ahad. He considers dilalah (connotation) of khabar al-ahad to be nothing more than just zanni al-dilalah (presumption and uncertainty). The implication is that hadith in this category cannot be used as a basis for belief because belief is based on qat’i al-dilalah (certainty of proposition). The research method used was descriptive-analytic method. This method was combined with a historical-philosophical approach. Therefore, analyzing and describing Rida’s thoughts as a whole is the main work in this article. The next step was to combine the analytical-philosophical approach to the roadmap from the genuine part of Rida’s line of thought. This activity is expected to help the author in finding answers on how Rida rationalizes khabar al-ahad and its implications. Finally, this article finds the conclusions, including: a) Rida’s efforts in rationalizing khabar al-ahad are based on the views of the mutakallimūn (theologians), manat}iqah (logic experts) and falasifah (philosophers), b) Rida has been trapped in his own over a priori thinking on khabar al-ahad, c) Rashid Rida’s rationalization of khabar al-ahad actually leads to ambiguity and uncertainty
TANGGUNGJAWAB MANUSIA TERHADAP LINGKUNGAN HIDUP : (KAJIAN LIVING TEOLOGI)
Get PDFAbstrak
Penelitian ini, sebagai kajian living teologi, bermaksud untuk menganalisis tanggung jawab warga Gereja Toraja Eben Haezar Omu terhadap lingkungan hidup sebagai implikasi ajaran dalam Kitab Kejadian 1: 26-28. Di dalam ayat-ayat tersebut digambarkan bahwa manusia diciptakan sesuai dengan gambar dan rupa Allah dan diberi kuasa untuk berkuasa atas dan memelihara seluruh bumi. Artikel ini menjawab masalah penelitian tersebut menggunakan pendekatan deskriptif-kualitatif dengan menganalisis data-data lapangan. Hasil penelitian menunjukkan living teologi yang sejalan bahwa warga Gereja Toraja Eben haezar Omu setuju bahwa kesegambaran dan keserupaan manusia dengan Allah menjadikan manusia mahkota ciptaan-Nya, wakil Allah di bumi, dan memiliki hubungan dengan ciptaan lainnya. Mereka percaya bahwa tugas manusia di bumi untuk menaklukkan alam, tetapi bukan dalam arti kesewenang-wenangan. Sehingga, mereka juga percaya bahwa manusia memiliki tanggung jawab untuk memelihara lingkungan hidup dengan gambar dan rupa Allah seperti memelihara, merawat, menjaga dan reboisasi lingkungan hidup.
Kata Kunci: Living Teologi, Tanggung Jawab Lingkungan, Kitab Kejadian
Abstact
This research, as a study of living theology, intends to analyze the environment responsibility of Toraja Eben Haezar Omu Church members as an implication of the teachings in the Book of Genesis 1: 26-28. In these verses it is described that humans were created in the image and picture of God and were given the power to rule over and care for the entire earth. This article answers this research problem by using a descriptive-qualitative approach by analyzing field data. The results of the study show a living theology which is in line with the fact that Toraja Eben haezar Omu Church residents agree that the image and picture of humans to God makes humans the crown of His creation, God\u27s representatives on earth, and have a relationship with other creations such as environment or earth. They believed that it was man\u27s duty on earth to subdue nature, but not in the sense of arbitrariness. Thus, they also believe that humans have a responsibility to care for the environment in the image and picture of God such as maintaining, caring for, protecting and reforesting the environment.
Keywords: Living Theology, Environmental Responsibility, Genesi
The Linguistic Relativity Hypothesis of the Holy Quran
Get PDFGiven the interaction between language and thought, this novel work proposes a linguistic relativity hypothesis of the Holy Qur’an. Supported with evidence from thorough investigation of Sapir-Whorf’s Linguistic Relativity Hypothesis, and linguistic characteristics unique to this divine book ranging from surface structure to deep structure, especially its semantic layers, the proposed hypothesis states that the linguistic structure of the Holy Quran influences and shapes the reader\u27s thought. In the meantime, convergent thinking and divergent thinking emerge as two directions of thought, respectively. The language of the Holy Qur’an influences, shapes and directs one’s thought about himself/herself and the universe
Kontekstualisasi Konsep Moderat dalam Al-Qur’an: Analisis QS. Al-Baqarah [2]:143
Get PDFThis study explores the issue of religious moderation in Indonesia, particularly within the context of QS. al-Baqarah [2]: 143, a verse frequently cited as foundational to the concept of moderation. Amidst the ongoing political climate, the issue of intolerance has become increasingly pertinent, exacerbated by the rise of social media and the influence of political buzzers who often distort information for specific agendas. The research aims to explore how the concept of religious moderation is interpreted by the community and how this interpretation is shaped from textual sources to everyday practices. Employing Hans-Georg Gadamer\u27s hermeneutic method, the study analyzes the term “ummatan wasaṭan” in QS. al-Baqarah [2]: 143, with a focus on the socio-historical context of the text\u27s revelation and its relevance to contemporary life. The findings reveal that the public\u27s understanding of religious moderation is frequently misconstrued as either passive or inflexible, whereas it should be comprehended as embodying fairness and balance. Through descriptive-analytical text analysis, the study concludes that religious moderation, consistent with Gadamer\u27s theory, involves an interplay between the horizon of the text and the horizon of the reader, facilitating a deeper and more contextually relevant understanding of the text in the present day
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