UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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SPATIAL CONFLICT, LOCAL POLITICS, AND THE PRESENCE OF ISLAMIC SOCIAL MOVEMENTS; GNPF Ulama in Medan
Get PDFRecently, cities in Indonesia are filled with the phenomenon of political movements from Islamic circles. They often carry out mobilization actions and street protests to negotiate the interests they carry which are considered as an attempt to color urban life. This article aims to discuss the presence of the Islamic social movement GNPF Ulama North Sumatra (hereinafter referred to as GNPF), to investigate the factors and key actors in the emergence of the movement, and the implications of the movement they played. This article is part of a field research conducted by observing and interviewing several movement activists. Then, the analysis in this article uses social movement theory. In this study, social movement theory is used in this case the political process and the structure of political opportunity. The findings in this article are that social movements are a reaction to the tightness of the socio-economic and political space. The emergence of Islamic social movements in contemporary Indonesian urban space is not only driven by old factors such as the influence of colonialism, moreover its emergence is driven by the process of modernization and urbanization of the city which results in spatial conflicts between business and religion. In addition, electoral political events at the local level also encourage the emergence of movements along with the existence of movement actors who also act as political actors. Here I argue that all the factors that have been mentioned have given rise to a broader aspect of studying how a movement arise
PANDEMI, NEW NORMAL, DAN LIMINALITAS KEHIDUPAN BERAGAMA DI JAWA TIMUR
Get PDFThe Covid-19 pandemic affects almost all dimensions of human life, including religious life. As an entity also affected by the pandemic, religious life manifests as part of the social problems and dilemmas in the pandemic era. This article tries to explain the liminal movement of religious life in East Java. The aim is to find some urgent dimensions regarding the practice of religious life in the era of the Covid-19 pandemic. The qualitative approach was chosen as a technique to find several essential aspects in the liminal process. By conducting interviews and being supported by online data categorized thematically, this technique can reinforce views and patterns of religious experience. Interviews were conducted with academics, mosque managers, religious leaders, mosque congregations, and community leaders. The research findings are that as a form of experience in the pandemic era, liminality can transmit ritual practices and cultural codes into new ways of doing and adapting religious life into new everyday habits. Amid an increasingly blurred rationality and demands for survival that continue to whack, people take various ways to resist epidemics and disasters and seek protection with various patterns, including religion
COLLECTIVE HABITUATION TO ATTACH BELIEFS OF INDIGENOUS COMMUNITIES IN VILLAGE-OWNED ENTERPRISE (BUMDes) ROUTINES
Get PDFThis article serves to present a different perspective about Village-Owned Enterprise (BUMDes), that sustainable BUMDes needs touches of structural and religious values that adhere to communities. The strength of BUMDes is not on the regulation from the village authority. Further, the core values of religious beliefs and community structure renovate the implanted BUMDes knowledge to a referral guideline to behave amidst the communities. A qualitative research approach was applied in the form of a descriptive case study, located in Kutuh Village, Badung Regency, North Bali. The research indicated that the powerfulness of Tri Hita Karana signified beliefs and ancestral values as cultural and symbolic capitals concerning environment, community, and divinity. In this context, three sorts of lands as resources were developed by agents, especially traditional leaders and their apparatus. They were able to restructure customary laws concerning activities. Furthermore, the agents and structure were also able to regulate the conducts of the indigenous people as the roots of mind-shaping for the local people. This was the reason why beliefs could attach to the structure of thought of the indigenous people so that any activities in BUMDa (Bagha Utsaha Manunggal Desa Adat/Traditional Village Integrated Business Entity) can be collectively habituated as routines
Study of Living Hadith on Social Practices in The Framework of The Itba\u27ul Janāzah Tradition in Kauman Village
Get PDFResearchers see a reality where the tradition of burying the dead in a religious system that is part of the rituals that occur in several religious groups. The itbā\u27ul janāzah tradition is part of the religious system built by the Muslim community. Kauman village has its own tradition of delivering corpses as a form of religious behavior. This study uses a qualitative type with a living hadith study approach. Researchers see that this tradition is received by hadiths related to the obligation of Muslims to deliver corpses for others. There are two types of hadith that are used as theological references in carrying out itbā\u27ul janāzah activities in the village of Kauman. First, the narration of Bukhari (1164) sourced from Abu Hurairah about the rights and obligations of every Muslim over other Muslims. Second, the narration of Muslim (1572) which is sourced from Abu Hurairah about the reward of delivering the corpse. From the results of this study, it was concluded that religious practices carried out by the Kauman community were indirectly based on the itbā\u27ul janāzah hadith
Min al-Ḥarbi ḷla al-ḷṣlaḥ wa al-Salam: Tafsiru Āyāti āl-Ǧihād ʿala Ḍawʾi Maqaṣidihā
No full textThe interpretation of jihadi verses has been still within the framework of the vision of "preserving one of the six primary needs" and has not yet come to the vision of the preservation of the six needs. In fact, jihad is the peak of militancy in Islam that must pay attention to all needs and needs in Islam. This research aims to conduct an in-depth study of the purpose of jihad depicted in the verses of the Qur\u27an and how it is applied and achieved in the present era. This study used the maqasidi maudu\u27i method to determine the verses of jihad as well as the maqasidi aspects in the verse. Aspects of maqasidi are traced using the language analysis commonly used in ushul fiqh. The maqasid findings were then developed with a new concept of the six primary human needs (al-daruriyat al-sitt) and implemented in today\u27s needs in accordance with the concept (ihya\u27 al-Qur\u27an). Referring to the ideal concept of maqasid jihad in the Qur\u27an, the practice of jihad can be stated that it is still not comprehensive because it is only one way to achieve the six primary needs of man while ignoring the rest and even eliminating it to the point of damaging it. At the same time, the study also highlights the importance of developing the vision-mission (maqasid) that jihadi verses aim for: from the generally "to defend and attack" to the mission of "reform and peace." The research also recommends reviving this vision of reform and peace in reviving the maqasid of jihadi verses in various countries.
Living Qur\u27an of Pesantren Women: A Manifestation of QS. An-Nisa 34 in A Woman Leadership Role of Nyai Munjidah Wahab
Get PDFThis article discusses the study of the living Qur\u27an of “women’s Pesantren” with a character study approach namely Nyai Munjidah Wahab. So far, women’s Pesantren have been stigmatized as a group of women who only act as “konco wingking”, and their scope of work is only in the domestic or internal area of the pesantren. The leadership of “women’s pesantren” is often considered as a "second class leader" because the main support for pesantren is the kyai or male figure. Nyai Munjidah Wahab gave a different color among the women’s Pesantren in general, by not only becoming the leader of her pesantren but entering the public sphere through organizational and political channels to become a regional head. With the living Qur\u27an method, this study aims to examine the religious reasoning that frames Nyai Munjidah\u27s behavior on one side and see how Nyai Munjidah Wahab brings QS. An-Nisa: 34 to life in her thoughts and behavior both in her family, Pesantren and in her public leadership. The Living Qur\u27an of “women’s Pesantren” is analyzed using a gender and cultural perspective. Data collection techniques using observation and interviews. The results of this study indicate that the forms of Nyai Munjidah Wahab\u27s living Qur\u27an are manifested in several forms of culture, both cognitive and non-cognitive cultures as well as performative and informative cultures that are thick with the values of gender equality. From a cultural perspective, Nyai Munjidah\u27s living Qur\u27an is a form of active and passive cultural adaptation carried out by Nyai Munjidah Wahab as a “woman’s Pesantren”
Konsep Kebebasan Kehendak Manusia Sebagai Penentu Hidup Sosial: Studi Analisis Pemikiran Friedrich Nietzsche
Get PDFThe discourse of this research leads to social life, which in Friedrich Nietzsche\u27s perspective is determined from the concept of freedom of human will. The purpose of this research is to examine how the concept of the free will of humans in Friedrich Nietzsche\u27s perspective can be a determinant of human social life itself. The research method used by the author is in the form of philosophical hermeneutics, the type of data collection is documentation, and the data analysis is descriptive-philosophical. The results of this study are in the form of a benchmark for human life that depends on the freedom of human will, with Nietzsche\u27s explanation that human life has a responsive structure that is hidden in the concept of freedom of will. This is what Nietzsche means in the influence of the support of human life. So that human social life will not be separated from human action and will, which is witnessed by consciousness, this also reflects the freedom of human will. In essence, the concept of freedom referred to by Nietzsche has the mission of forming human social life, both in terms of interaction and responsibility for humans themselves
Tarekat Syadziliyah dalam Dimensi Kesalehan Individual dan Kesalehan Sosial serta Pengaruh Modernisasi dan Globalisasi
Get PDFThis study aims to unveil the veil of human existence which is influenced by the currents of modernization and globalization, and its role with God\u27s servants (spiritual beings). The research link in modern humans is an unbalanced self condition. Because modern humans are like machines that are constantly driven by conditions or circumstances. In the study of Sufism, at least this paper tries to answer academic anxiety about the main teachings of the Syadziliyah Order and how to maintain the outer and inner dimensions of modern humans from the influence of modernization and globalization. This research model is based on qualitative with library research data collection methods. While the data processing method uses descriptive-analysis. From the results of the study, it can be concluded that the Tarekat Syadziliyah provides an alternative balance between the worldly and spiritual dimensions, as well as social and individual piety by, first, not recommending to its students to leave the world profession. Second, do not neglect in carrying out Islamic law. Third, zuhud does not mean staying away from and hostile to the world because basically zuhud is a matter of emptying oneself from other than Allah. Fourth, there is no prohibition for the salik to become a millionaire. Fifth, trying to respond to what is currently threatening people\u27s lives, trying to bridge the spiritual drought with world affairs that plague people\u27s lives. Sixth, Sufism is an exercise of the soul in the context of worship and placing oneself in accordance with His provisions. Seventh, as one of the goals of tarekat and Sufism experts, two ways can be obtained, namely: Mawahib or \u27ain al-jud, namely the gift that God gives to the servant he wants. Furthermore, makasib or badzi al-majhud, namely ma\u27rifah, will be obtained when accompanied by hard work through riyadhah, mujahadah, al-dhikr, muladzamah wuhdu, fasting, sunnah prayers
Visualisasi Nalar Esoteris dalam Tafsir Melayu-Jawi (Studi Interpretasi QS. Al-Fatihah dalam Manuskrip Tafsir M. Basiuni Imran Sambas Dan Tafsir Nurul Ihsan Said bin Umar Al-Kedah)
Get PDFResearch on M. Basiuni Imran and Said b. Umar Al-Kedah has been carried out by many researchers, including Luqman, who studies the description of the interpretation SevenSurah by M. Basiuni Imran, M. Nazri, examines the application of qiraat in the interpretation of Nurul Ihsan, and several other researchers.Thus in general, the research that has been done is conceptual in nature, has not studied the esoteric aspects in the interpretation of M. Basiuni Imran and Said b. Umar al-Kedah. Based on these reasons, this research is important to be conducted.This articleislibrary research and usesthe theory of power relation and actor-network. The conclusions of this article are: First, the Esoteric Interpretation of Qs. Al-Fatihah; Said b. Umar and Basiuni Imran both interpreted literal-textualism, then later interpreted esoteric-theosophical interpretations. Second, the Meaning of Qs Interpretation. Al-Fatihah; Basiuni Imran understands and interprets that in general-textual Qs. al-Fatihah contains an esoteric meaning, while Said b. Umar understands and interprets parochially that only a few verses in Qs. Al-Fatihah has an esoteric dimension. Third, the Emergence of Esoteric Interpretation Visualization in Qs. Al-Fatihah: 1) Intellectual relations between teachers and students which are the basis for regulation and normalization of interpreters\u27 thoughts; 2) The historical and anthropic-social that developed before and when the commentary was written, and 3) The relations and tendencies of Sufism or tarekat literature that develop in the reality of society so that they hegemony and form the esoteric interpretation of M. Basini Imran and Said b. Umar
KEUNGGULAN METODE DEMONSTRATIF TERHADAP METODE RETORIKA DAN DIALEKTIKA: MENGUAK METODE KRITIK FILSAFAT IBN RUSYD
No full textThis article shows how the demonstrative method (burhani) is more superior to rhetoric (khatabbi) and dialectic method (jaddali), the use of the demonstrative method is based on the utilization of the mind. Ibn Rusyd stated that the demonstrative method is considered the right method for seeking the answers above the questions on the subject of religion and philosophy. However, it is not amazed Ibn Rusyd used a demonstrative method to criticize the Mutakallimun Ash’ariyah and his followers especially Imam Al-Ghazali. Ibn Rusyd also criticized Ibn sina and Zahiriyah group with the method they used. There was confusion for the answer to who they presented regarding religious and philosophical problems. While there were many problems with their views especially in their books. This article used the library research method which uses literature either in the form of books, or notes from previous research reports. While the sources of this research there are two sources as primary source and secondary sources. This result of this research revealed that Ibn Rushd’s philosophy critical method from authentic sources related to the problem. Although, by the use of various sources used, it is hoped there will be a new finding related to demonstrative method initiated by Ibn Rushd in refuting the arguments of rhetorical and dialectical groups which are not deep, explicit, and simple. As well as providing the new formulas that are fresher and more varied concerning the answer about the problems of religion and philosophy
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