UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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Building An Islamic Feminist Liberation Theology For Women In Prostitution
Get PDFNowadays prostitution tends to be regarded as a moral problem. This claim, in fact, oppresses women in prostitution. Women in prostitution then are regarded as sinners, dirty, and damned. This stigmatization in fact cannot solve the real problem of prostitution, and has made it difficult for women in prostitution to return to society. Based on historical, social and cultural research on prostitution, it can be found that prostitution is a structural problem. Structurally, women in prostitution are victims of poverty, discrimination against women, and domination by patriarchal culture. Stigmatizing women in prostitution nowadays cannot be separated from religion as source of morality. The false interpretation of religion often happens because theology is constructed from a dogmatic-textual orientation. Based on this theology, women in prostitution, of course, are blamed and claimed to be sinners. This perception makes women in prostitution who are oppressed become more oppressed. Based on this problem, then, theology needs to be reconstructed. By considering social and cultural analysis, theology need not become in the future so alienated from actual problems. To support the literary data, field research will be conducted, that is in Pasarkembang, a centre of prostitution in Jogjakarta. To collect data from this field, I will use convenience samples for interviews of women in prostitution. The interview questionnaire is included in the appendix. The interview questions will be based on existing research with the intention of connecting the local situation to theory in liberation theology. Interview questions will be quoted in text to illustrate structural aspects of prostitution. This field study proposes to learn about the presence of structural aspects of prostitution in Islamic society in Indonesia. In investigating Islamic theology, some points can be addressed. The main point is that the situation of many women in prostitution nowadays is analogous with slavery in Muhammad’s day. If we look at al-Qur’an wholly, we will understand that Islam actually wanted to eradicate slavery gradually. Some verses even explicitly forbid people to enslave women. The last step of liberation theology is praxis. In considering the steps within praxis, the insights of Islamic theology, can do best praxis for liberating women in prostitution. But, women in prostitution have also to be included in this praxis. The role of women in prostitution as subjects is very important if they are to liberate themselves
KRITIK ATAS PANDANGAN WILLIAM M. WATT TERHADAP SEJARAH PENULISAN AL-QUR’AN
Get PDFThe study of the Qur\u27an has been a topic of interest to many circles, excluding Western scholars. Many of the themes they promote are generally related to the authenticity of the Qur\u27an. To get into this problem, many circles start arguing from the history of the Qur\u27an. It is this theme that William M. Watt is concerned within studying the Qur\u27an. Watt begins his narrative by referring to the term Ummi referred to by the Prophet Muhammad. Likewise, arguments about the literary tradition of the community are presented by reference to many verses in the Qur\u27an. The majority of interpretations produced are in sharp contrast to the views of the majority of Muslim scholars, so this study aims to conduct a review of Watt\u27s views using thematic methods. This study concludes that the Qur\u27anic verses used as the basis for Watt\u27s argument over the history of Qur\u27anic writing can be categorized into two types; historical arguments and interpretations. In the model of historical argument, Watt tends to assume that the writing tradition among the Arabs is also owned by the Prophet, so that the word of the people attached to the Prophet is understood as the Prophet\u27s ignorance of the ancient scriptures. To reinforce the historical argument, Watt analyzes several passages relating to the term public for reinterpretation. Watt\u27s steps in explaining the Qur\u27an\u27s writing history tend to differ from many circles. Some historical arguments using the basis of verse tend to generalize their context, thus influencing many subsequent interpretations. This is why Watt\u27s opinion is different from the opinion of the majority of scholars.
Observing HTI’s Da’wah Movement Following Perppu Number 2 of 2017 Concerning Community Organizations
Get PDFThis research was based on an academic concern regarding the dissolution of Hizbut Tahrir Indonesia (HTI) on July 19, 2017 through Perppu (Enactment of Government Regulation in Lieu of Law) Number 2 of 2017 concerning Community Organizations. This Perppu has changed the map of the HTI’s da\u27wah and political movements which were previously massive and dominant in various media and became silent at once. Previously known as the 411, the 212, and the 505 Muslim Movements which were led HTI people, then after the HTI dissolution, this organization seemed to be in suspended animation and vanished without a trace. Even HTI’s preaching movements on various online media under the organization’s guidance have been difficult to find. Based on this concern, the formulation of the problem in this study is as follows: first, what is the doctrine and anatomy of the HTI movement? Second, how was the HTI da’wah movement since the New Order until the issuance of Perrpu Number 2 of 2017? Third, what strategies are used by Hizbut Tahrir after the enactment of Perppu Number 2 of 2017? Fourth, what Counter Narrative reveals the HTI’s inconsistencies after the enactment of Perppu Number 2 of 2017 concerning Community Organizations? These questions will be answered qualitatively through descriptive explanation of the object being studied as behavior and an event with the main location in Indonesia with its information from actors and documents scattered in the electronic and print media, so that the data source is mostly literature and does not rule out the possible date from informants. In conclusion, the HTI movement as a da\u27wah and political organization will continue to exist despite being banned institutionally. Based on observation and discussion with several community leaders, HTI is continues recruiting new members, especially on public campuses which have become its hub, even though it is done with silent operations. In addition, national political contestation ahead of the 2019 presidential election is also very vulnerable to being ridden by HTI, either by continuing to spread propaganda or raise the issues of government failure in alleviating poverty, securing domestic assets, and the rule of law
Pengaruh Sikap Profan terhadap Paradigma Masyarakat Beragama Perspektif Emile Durkheim
No full textIn recent developments the profane attitude produces fictional knowledge in understanding religious symbols, as a result religion is not seen as something sacred but a medium to achieve goals based on passion. The development of this paradigm, due to the power of human perception in understanding religious symbols. The power of perception increases the power of human imagination involving impulse in the self. This paper is an analysis of Emile Durkheim\u27s thoughts about the profane attitude towards the paradigm of religious society. This paper aims to determine the influence of profane attitudes in shaping the framework of religious communities and providing solutions to the low paradigm of religious communities in understanding religious symbols. Aqliyah approach is a fundamental solution to overcome these problems. Durkheim explained that the process of uniting nature, humans, and God was due to the work process of reason, as the application of totem societies in understanding religious symbols. The implication, is to increase human existence in the religious frame and provide solutions as a form of attention to the lack of human knowledge in understanding the concept of religio
Online Radicalism, When Online Surfing Leads to Suffering
Get PDFThe development of online media has long played big roles in the spreading of intolerance and radicalism, in some levels, the online media is also used as a media to spread propaganda and to conduct online recruitment. Data compiled by Gabriel Weimann shows that radical groups use online media seriously to spread their wings in influencing and asking people to joint their movement. In 1998, radical-terrorist groups only had 12 sites, while in 2003 they had 2.650 sites. The number increased so high in 2014 where these groups are known to have more than 9.800 sites. The shifting place, from offline to online, used by radical groups to conduct their activities impacts to the targets they aim; online radicalism targets youth to become ‘jihadis’. A national survey conducted by Wahid Foundation on potency of intolerance and radicalism in Rohis (an after-school program focused on Islamic spirituality) shows this fact; 33% Rohis put terrorist suspect like Amrozi, Imam Samudra, Abu Bakar Ba’asyir, and Bahrun Na’im as the living example of Muslim practicing the real jihad. 37% believes that Osama bin Laden died syahid, 6% of them even support international terrorist group, ISIS. The article is designed to analyze how radical groups use online media to radicalize youth, as well as supporting factors surrounding the live of youth, especially in big cities of Indonesia
Tradisi Sholawat Mansub Habib Sholeh Bin Muhsin Al-Hamid di Tempeh Tengah, Lumajang
Get PDFLiving Quran and Hadith studies are increasingly prevalent in Indonesia, the studies increasingly reveals that many traditions of society or groups are based on the Qur’an and hadith. This article focuses on the tradition of reading the sholawat mansub by Habib Sholeh bin Muhsin Al-Hamid in Tempeh Tengah Village, Tempeh District, Lumajang Regency, East Java. Shalawat mansub is a result of the spiritual journey of Habib Sholeh who met with the Prophet Khidir.Then it become a community tradition that was read every night Friday Kliwon 141 times. Then the community perpetuates the recitation of sholawat mansub as a means of tawasul to facilitate all matters. This paper aims to identify phenomenon that use Talal Asad’s theory that Islam as a discursive tradition. This research is a field research about the phenomenon of living hadith. The data used are library sources and interviews that are processed in analytic descriptive. The result of this study are the tradition of reading the blessings of Mansub as a discursive tradition that is accepted and practiced by the people of Central Tempeh, Lumajang. So that the hadiths related to this phenomenon are presentedas a form of text that intermediate human\u27s approach to Allah Swt
PERFORMATIVE ANALYSIS OF RAJAH SYEKH SUBAKIR IN TAWING VILLAGE, TRENGGALEK PERSPECTIVE OF LIVING QUR\u27AN
No full textAl-Qur\u27an is accepted by the public in various forms. One of them by using a few pieces of verse as part of the protection spell. The use of al-Qur\u27an in this function is manifested in the face of Sheikh Subakir in Tawing Village, Trenggalek. This study aims to find the process of changing the rajah tradition which is the result of acculturation of Javanese culture and Islamic values as well as the meaning of society towards rajah, and receptions of the verses of the Koran as pager omah (house protection). This research is a field research with descriptive-analysis method, analyzed using social construction theory of reality by Peter L. Berger and Thomas Luckmann. The results showed that the people of Tawing Village used the rajah of Sheikh Subakir as a pager omah. The phenomenon of the rajah of Sheikh Subakir is not only meant as a house protection or cultural acculturation, but also acts as a social cohesion that unites the local community. In fact, this tradition influences a set of people’s beliefs about feeling safe, belief in protection, and reinforcement in their social structure
PÉGON SCRIPT PHENOMENA IN THE TRADITION OF PESANTREN\u27S QUR’ANIC COMMENTARIES WRITING
No full textRelations that exist between the Qur\u27an and local traditions of society cause variations in the exegesis writing tradition. One of the reasons why there are variations is to make it easier for the public to understand the contents of the Qur\u27an. This is as happened in Javanese society, with the tradition of using the pégon script in exegesis writing. The pégon script is generally used by the Javanese as a medium for scientific transmission. Pegon script and pesantren is like the two sides of the coin that cannot be mutually separated. History shows, pégon becomes an important part in pesantren world civilization because the learning and intellectual works of pesantren are very dominant with the pégon tradition. This study uses a phenomenological approach as an effort to explain the phenomenon of the writing of the pégon in pesantren exegesis. This study concludes that the use of the pégon script in the writing of pesantren works such as Tafsir Al-Ibrīz fī Ma\u27ānī al-Qur\u27ān al-`Azīz by KH Bisri Mustafa, Al-Iklīl fī Ma`ānī al-Tanzīl by KH Misbah Mustafa Mustafa and Tafsir Al-Maḥallī by KH Mudjab Mahalli is not just a communication tool to convey the writer\u27s message to the reader, however, more than that, it has educational functions in many ways. This can be seen in the use of the pégon script with the Gandul translation model. The use of the meaning of gandhul in the exegesis using pégon becomes a kind of Arabic-Javanese dictionary because the translation process uses the word for word model, so this makes it easier for Javanese people to understand the contents of the Qur\u27an. Besides that, the use of the pégon script in Javanese pesantren exegesis writing also functions as a medium for learning nahwu or Arabic grammatical system and also as a cultural identity of Javanese society
INFILTRATION OF ISRÂILIYYÂT STORIES AND MAWḌÛ‘ÂT IN TAFSÎR FATḤ AL-QADÎR BY AL-SHAWKÂNÎ
No full textThe commentators of the Qur’anic exegesis agree that the infiltration of the biblical stories (isrâ’îliyyât) and mawḍû‘ât in various commentaries is an indisputable fact. Since the exegesis of the Qur’an was recorded up to now, dozens of credible commentaries have been produced. However, after having been carefully examined, it turns out that most of those commentaries include isra\u27iliyyat and mawdu‘at. This article aims to identify the infiltration of isrâ’îliyyât and mawḍû‘ât in Tafsir Fatḥ al-Qadîr by al- Shawkânî. This study uses qualitative methods with library research techniques. To deepen the data analysis, this research uses the hermeneutic approach. This research found that in al- Shawkânî’s exegesis, he included two narrations of isrâ’îliyyât, namely about the story of Harut and Marut, and the exegesis of sakinah by the People of the Book (Ahl al-kitab). However, he gave criticism and notes to these two narrations. Meanwhile, in mawḍû‘ât narrations, al- Shawkânî inserted three mawḍû‘ât hadiths about Ali ibn Abi Talib’s cult into his interpretation. But unfortunately, al- Shawkânî gave neither any notes nor criticism of the three narrations. It seems that Al- Shawkânî was still influenced by the Zaydi Shii sect even though in another work entitled, al-Fawâ’id al-Majmu‘ah fî al-Ahâdîth al- Mawḍû‘ah, he explained that the three narrations were included in mawḍû‘ or fictitious
RESEPSI ATAS HADIS BACAAN SALAT JUM’AT DI MASJID UIN SUNAN KALIJAGA OLEH ROBERT NASRULLAH
Get PDFThis study tries to find out how the understanding and practice carried out by Ustadz Robert (a person who experts in Islamic Studies) about surah (the chapter in Al Quran) that is recited every Friday praying. The results of this study indicate that the surah that is often read by Ustadz Robert when leading Friday prayers is surah al-Jumuah verses 9-11 surah al-Munafiqun verses 9-11. It began when he was still a Santri (Student in Islamic Boarding School) and it was read in (slowly and clearly). Therefore, it made him feel comfortable when reciting the two surahs while leading Friday prayers at the Laboratory of UIN Sunan Kalijaga Mosque. The content contained in these surahs is considered a reminder for Moslem to always do Friday prayers and leave worldly affairs. Likewise, the meaning contained in the Surat al-Munafiqun can be a reminder for pilgrims to always remember Allah and not fall into the luxury of wealth. With this kind of context, the recitation of Surat Al-Jumu\u27ah and al-Munafiqun at the UIN Sunan Kalijaga Mosque is a form of reception in the form of exegesis, aesthetic and functional
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