UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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Integration of Eco-Feminism and Islamic Values: A Case Study of Pesantren Ath-Thaariq Garut, West Java
Get PDFThis paper aims to study the integration of eco-feminism and Islam conducted by women activist of pesantren Ath-Thariq, Garut, West Java, in their attempt to conserve the nature. They are highly concerned with this issue as a response towards environmental crisis in Indonesia, especially in Garut. Additionally, there are only a few Muslimah activists that have so far been involved in such a movement. Against this backdrop, this study portrays the ways and results of the integration of eco-feminism and Islam as conducted by women activists of the respective pesantren. In doing so, this qualitative study employs feminism method. The subject of research includes women activists of pesantren Ath-Tariq. It finds the following. Through ontology, the women activist of the pesantren believe that there is no dualism of human being and nature. They protect, preserve, and love nature with a concept of rahmatan li al-‘ālamīn. Through epistemological approach, they integrate local knowledge and Islam to interact with nature. They also implement the principles of heterogenity, human-nature inter-dependability, and the holiness of nature. They believe that caring for nature is a form of religious piety and an alm. Thus, the novelty of this research is a new model of integration between Islam and eco-femism through ontological and epistemological approaches based on empirical experiences of women. It is hoped that women activists could apply this model in protecting and conserving the environment in other places
FAMAJAL (Potret Tradisi Pengakuan Kekerabatan Masyarakat Kampung Lilinta Distrik Misool Barat Kabupaten Raja Ampat Melalui Ritual Keagamaan)
No full textFamajal is a kinship model that can be found in Papua. This tradition is carried out in religious rituals such as Aqika and Khitan. To strengthen kinship needed donations in the form of money from relatives and guests. In this tradition, there is an acknowledgment of kinship spoken by the money giver and singing a folk song about kinship. This study uses qualitative methods, verbs of social phenomenology with the research area in Lilinta village. the analysis model uses interpretive. The results of the study include 1. Religious rituals in Lilinta such as study in Islamic studies for children, Reciting Surah Yaseen by women, entering new homes accompanied by recitation of the prayer of Manakib, and Reciting Tahlil are a religious unit that is maintained in religious life in the Lilinta village community. 2. Religion can adapt to local culture so cause changes at the surface level. 3. No written source reveals about this tradition so that the tradition has shifted. 4. Not all religious rituals carried out in Lilinta village are combined with Famajal. 7. In Aqikah and Khitanan is not merely ceremonial, in the ritual the child is introduced about the kinship that exists in the family environment with various advice given. 8. Tradition can develop the beliefs, knowledge, and habits (meaning) of the local community which is unique and underlies mutual understanding, develops further interactions and actions in community life and knowledge about kinship
TRANSFORMASI KONFLIK AGAMA DAN STRATEGI REFORMATIF PADA PEMBANGUNAN BUDAYA DAMAI
No full textConflict accompanies religious life in Indonesia. Social interactions based on prejudice and stereotype still thrive in social relations. On the other hand, for some people religion is seen as a pathological source of conflict, not as a potential creativity for the building of a peaceful culture. In that context, this paper is compiled through a descriptive qualitative method with literature study. This method is used to discover key concepts and their application to efforts to find transformation and reformative strategies from religious conflicts. This transformation and reformative strategy is placed on the assumption that each culture has independent media to build a culture of peace through the internal culture of the community as an effective reconciliation force in building relationships between religious schools (mazhab) and social groups. From this analysis, three main concepts and strategies are found for the development of a culture of peace; first, opening the faucet of intercultural communication based on the existing culture in society, second, building a reformative-transformative national culture that is relevant to the needs of society and the current development. Third, the reformulation of religious understanding and interpretation as the spearhead of religious peace building. These three things have significance for efforts to build a basis for making every policy, social transformation and development of a peaceful culture to achieve future harmony for socio-religious life in Indonesia
Deradikalisasi Kaum Remaja dalam Membendung Radikalisme Media Sosial
No full textThe emergence of information media has resulted in a massive revolution in the pattern of relations between people as individuals and groups. This changes the information media as a realm of upheaval in the propaganda community that has an interest, including as a propagator of radical ideology. Deradicalization program as a strategic action which is based on conceptual understanding to deal with issues related to the development of ideologies and axis of radicalism is very important to be implemented in adolescents in this millennial era. Through this paper the author wants to discuss efforts to counter radicalism activities among adolescents, especially on social media platforms. By examining issues related to the latest radicalism and analyzing literature literacy. The author hopes this article can be useful for deterring radicalism activities, especially on social media
TASAWUF DI ERA MODRNITAS (KAJIAN KOMPERHENSIF SEPUTAR NEO-SUFISME)
Get PDFSufisme atau tasawuf merupakan buah peradaban Islam yang sangat tua, namun telah banyak mengalami revitalisasi dari masa ke masa, tidak terkecuali di era modern saat ini. Kehadirannya semakin bermakna ketika ia mampu menjadi oase di padang pasir, khususnya bagi masyarakat modern yang mengalami krisis spiritual. Ia yang dahulu dituduh sebagai penyebab kemunduran Islam, dan disikapi secara negatif oleh sebagian pemikir Islam, oleh mereka para pemikir islam progresif, seperti Fazlur Rahman, al-Faruqi, hingga Hamka, kini semakin mendapatkan tempat dalam masyarakat modern. Bahkan ia menjadi alternatif solusi yang dinantikan bagi problematika masyarakat modern saat ini.Lebih lanjut, melihat ekspektasi kehidupan modern dengan berbagai pencapaian dalam banyak bidang, seharusnya dapat mengantarkan manusia pada kehidupan yang tenang dan bahagia, namun secara nyata justru sebaliknya, bahwa pencapaian dunia saja tidak mampu untuk mengantarkan manusia pada kondisi yang diidamkan tersebut. Kenyataan ini mengisyaratkan bahwa terdapat unsur lain dari diri manusia yang menuntut untuk dipenuhi, yakni unsur kerohaniannya.Tulisan ini akan mengkaji seacra komprhensif bagaimana peran neo-sufisme atau tasawuf gaya baru dalam menyikapi kehidupan modern. Tulisan ini tergolong pada kajian pustaka dan menggunakan metode analisis-deskriptif. Melalui tulisan ini, ditemukan bahwa nilai-nilai yang terdapat pada neo-sufisme di era modern saat ini, dapat melatih jiwa, dan mental agar dapat hidup seimbang ditengah pengaruh keduniawian yang serba materialis dan hedonis dalam ketaatan kepada Sang Pencipta. Karena secara substantif, manusia yang telah memasuki alam kerohanian, ia akan menemukan dan menjalankan nilai-nilai tasawuf dalam kehidupannya berupa sifat wara’, tawadu’, qana’ah, ta’abbud, zuhud, dsb
RELASI KUASA POLITIK TOKOH AGAMA DALAM HEGEMONI PEMILUKADA 2020
Get PDFAbstrakArtikel ini menggambarkan relasi kuasa politik yang dilakukan tokoh agama di Kabupaten Malang dalam rangka pemilihan kepala daerah. Dalam wilayah sosial kemasyarakatan, tokoh agama memiliki status yang tinggi sampai akhirnya disebut sebagai elit lokal. Status sosial itu berupa kekuasaan yang lahir dari legitimasi masyarakat. Selain itu kekuasaan politik yang di miliki berasal dari jaringan yang dibangun dengan latar belakang organisasi. Meskipun tulisan ini berawal dari hasil survey, penulis menggunakan pendekatan kualitatif dengan model studi kasus. Dimana yang menjadi sumber data berasal hasil wawancara tokoh, masyarakat serta pelaku yang tinggal dan mengenal tokoh agama yang masuk dalam politik. Dalam konteks lokalitas masyarakat Kabupaten Malang, tokoh agama menjadi rujukan alternatif pemecahan masalah. Kekuasaan tokoh agama menjadi modal awal dipilih oleh masyarakat. Oleh karena itu sangatlah wajar apabila tokoh agama memiliki posisi yang penting dalam kontestasi politik lokal. Dengan dimensi kekuasaan yang dijelaskan oleh Gaventa dalam teori Powercube serta tokoh filsafat politik lain. Menunjukkan kekuasaan tokoh agama berada dalam wilayah yang disebutkan Gaventa, terlihat didalam struktur kekuasaan, tidak terlihat diluar sebagai penasehat dan tersembunyi dengan melakukan gerakan bawah tanah. Oleh karena itu posisi tokoh agama dalam berpolitik juga menjadi kian digemari oleh para elit politik dalam dukung mendukung
UGAMO MALIM DALAM DISKURSUS KEAGAMAAN DI HUTATINGGI KABUPATEN TOBA SAMOSIR
Get PDFAlthough not an official status, adherents of the Malim teachings or Parmalim remained faithful in carrying out teachings originating from Debata Mulajadi Nabolon. Ugamo Malim is a growing religion in Batak land. In the development of Uugamo Malim, he passed various historical events which also influenced the formation of ugamo Malim\u27s institution. This study aims to understand the side of the ugamo Malim religious dimension, and look at the discourse of ugamo Malim\u27s development, and then look at the institutionalized process of Ugamo Malim. Ugamo Malim as a religion has its own way of expressing their religious practices that appear in Ugamo Malim\u27s religious dimensions. The history of ugamo Malim\u27s development shows the other side of the movement of the Paderi (Islam) forces and the Gospel preaching movement by the Rheinische Mission-Gesellschaft (RMG) (Christian) in the land of Batak. The application of the theory of involvement by the RMG and the Dutch East Indies Government in Batak land also had a major impact on the institutionalization of Ugamo Malim. Seeing developments in the Batak lands at that time, Raja Sisingamangaraja XII instructed Raja Mulia Naipospos to build Bale Pasogit in Hutatinggi, to replace the Batak religious building in extinct Bakkara which was burned down by the Dutch
Tidak Ada Penyakit Menular: Praktik Dakwah Jamaah Tabligh dan Pengaruhnya terhadap Penyebaran Covid-19
Get PDFThis research discussed the conversion of Jama\u27ah Tabligh Bantarkawung, Brebes, Central Java, and its effects on the spread of Covid-19. In this case, the phenomenon of Jama\u27ah Tabligh\u27s preaching activity produced a wide variety of reactions. The methods employed in this study combines field research with literature. The results in this paper are; first, the practice of Jama \u27ah Tabligh preaching at Bantarkawung that attended the Ijma\u27 Ulama\u27 Jamaah Tabligh at Gowa during the Covid-19 pandemic. Second, there is a say that there is no contagious disease, if it is contagious, then it must be transmitted by God\u27s will. Third, the approximately 27 person of Jama\u27ah Tabligh Bantarkawung who attended Ijtima Ulama\u27 Gowa, 17 person were positively Covid-19 proved by rapid test. Then, 13 person tested positive for swab tests that made their home area become Covid-19 red zone
HIERARCHY OF HAPPINESS IN AL-SHA’RÂWÎ’S INTERPRETATION OF THE TERM AL-SURÛR FROM THE PERSPECTIVE OF ABRAHAM MASLOW
No full textHappiness is the foremost goal of humans’ in running their activities. Even the fulfillment of the most basic needs is motivated to achieve it. However, the measure of happiness becomes very difficult to determine. In this context, al-Qur\u27an guides by mentioning various redactions that have the meaning of happiness, such as al-surûr. Therefore, this study aims to find the happiness fulfillment model described in the Qur\u27an. This study uses the interpretation of al-Sha\u27rawi, to narrow the scope of meaning, which is considered more relevant to the context of modern society. This research uses a literature study method with data analysis techniques using the approach of Abraham Maslow’s hierarchy of needs. This research concludes that al-Sha’râwî interprets the word al-surûr as happiness in the world and the hereafter. In the world, happiness is achieved by enjoying sensory beauty, while in the afterlife, it will be achieved by behaving obediently in the world. The achievement of happiness is precisely obtained by fulfilling the needs following the hierarchy of happiness. At the early stage, happiness is achieved through theological belief. This belief will lead to sensory happiness in the world. At the uppermost stage, the peak of happiness can only be reached when humans meet their God
WAJAH SUFISME ANTROPOSENTRIS KEPUSTAKAAN ISLAM KEJAWEN DALAM PANDANGAN SIMUH
Get PDFThis study aims to find a model of human relations with God in the Islamic libraries of Kejawen (Jevenesse value) in Simuh’s view. The Islamic libraries of Kejawen referred by Simuh was literature was written by Javanese Islamic leaders in the early of Islam in Java. The literature contains many Islamic teachings manifested in the language and worldview of the Javanese people. To find this relation, this research uses quantitative methods with literature study research techniques. To achieve the expected analysis, this study also uses the hermeneutic method. This study concludes that Simuh\u27s reading of the Javanese Islamic literature concerning human relations with God has an anthropocentrism style. Humans become the main axis in every concept of Sufism. To achieve the perfection of this relationship, humans first take Laku Batin (inner behavior) so that morality can be formed. This moral implementation leads humans to achieve Kemanggualan (oneness) so that they become perfect human beings. With the concept of anthropocentric Sufism, this study finds its relevance to previous research which states that the Javanese Sufism style has differences with the Islamic Sufism style which is theocentric
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