UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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UPAYA MERANGKUL KEMBALI JEMAAH AHMADIYAH INDONESIA (JAI): Menata Ulang Kerukunan Umat Beragama
Get PDFPertentangan terhadap keberadaan Jemaah Ahmadiyah Indonesia (JAI) hingga hari ini masih terus terjadi. Pertentangan ini dilakukan atas dasar Peraturan Gubernur Jawa Barat No. 12 Tahun 2011 tentang Larangan Kegiatan Jemaat Ahmadiyah di Jawa Barat, fatwa MUI dan hasil Muktamar Muhammadiyah ke-18 di Solo. Walaupun demikian, JAI pada dasarnya telah memperoleh pengakuan yang sah dari pemerintah Indonesia berdasarkan Surat Keputusan Menteri Kehakiman No.JA.5/23/13 13 Maret 1953. Karena pertentangan-pertentangan yang terus terjadi, JAI hingga hari ini belum diterima secara damai dan seringkali menerima tindakan diskriminasi. Di dalam artikel, penulis menganalisis penyebab utama terjadinya konflik antara Front Pembela Islam (FPI) dengan JAI di Tasikmalaya. Di dalam tulisan ini pula, penulis mengajukan cara lain yang dapat dilakukan untuk menyelesaikan konflik yang terjadi karena upaya-upaya advokasi litigasi sudah tidak mampu mengendalikan konflik antar keduanya.Kata Kunci: Konflik, JAI, FPI, AdvokasiConflict concerning the existence of Indonesian Ahmadiyah congregation (JAI) still happens today. This is done based on governor regulation of West Java no. 12 of 2011 concerning the activities prohibition of Ahmadiyah congregation in West Java, legal opinion of MUI, and the result of the 18th Muhammadiyah congress in Solo. Even though, JAI has actually obtained legal recognition of Indonesian government based on Decree of the Minister of Justice No.JA.5 / 23/13 March 13, 1953. Because of the ongoing conflicts, JAI has not yet been approved peacefully and often gets discrimination. In this article, the author analyzed the main causes of the conflict between FPI (Front Pembela Islam) and JAI in Tasikmalaya. Here, the author proposes other ways that can resolve conflicts occurred because litigation advocate efforts have been unable to control conflict between the two.Keywords: Conflict, JAI, FPI, Advocat
MITOS MBAH BREGAS DI DUSUN NGINO DESA MARGOAGUNG SEYEGAN SLEMAN YOGYAKARTA (STUDI TERHADAP KLASIFIKASI, PANDANGAN DAN FUNGSI MITOS)
Get PDFIndonesia consists of various communities that have distinctive culture. One of diversecultures in Indonesia that has its uniqueness on Javanese culture particularly on kejawenelements, is in around Sleman, Yogyakarta. Some people in Ngino, Margoagungbelieved in the kejawen that utilized myth in everyday life both in tradition and arts.The myth in Javanese society is so profound; myth becomes an important aspect ofreligious system in kejawen. Considering the importance of myth among Javanese, thisstudy discusses the myth of Mbah Bergas in Margoagung. The existence of MbahBergas gives an indirect infl uence on religiosity among Muslims in Ngino. The infl uenceof the myth is manifest among the people of Ngino in their cultural and social life
PENELITIAN KEAGAMAAN INTEGRATIF-INTERKONEKTIF Implementasi Pendekatan Integrasi dan Interkoneksi Keilmuan dalam Skripsi-skkripsi Jurusan PA (1994-2004)
Get PDFThis paper analyses the implementation of integration and interconnection approaches among undergraduate thesis in the department of Comparative Religion (now Religious Studies) at the Sunan Kalijaga State Islamic University, Yogyakarta, Indonesia. It shows that 62% of the undergraduate theses have implemented semipermeable model, 38% intersubjective testability, and none of them have implemented creative imagination. The absent of creative imagination model is understandable because referring to the Indonesian Qualification Framework Curriculum (KKNI) that the competency of S1-student is on the standard 6th: which is capable for doing analyses. The creative imagination model seems to fit more for student at doctoral level (standard 9th), in which they are required to find new theories in their doctoral thesis
ANALISIS NILAI-NILAI PLURALISME DALAM BUKU PENDIDIKAN AGAMA ISLAM (PAI) UNTUK SEKOLAH MENENGAH ATAS
Get PDFRadicalism and extremism conducted at recent time by young people have reduced a quality of democratic life in Indonesia. In fact, democracy requires similar human-rihgts dan freedom from threat and coercion, moreover in religious freedom. The involvement of young people in extremist conduct can be seen further from text-book of Pendidikan Agama Islam/PAI (Education of Islamic Religion/EIR) which is used in senior high school. The goal of this research is to describe definitions of toleration, harmony, and discrimination that are explained in EIR books, and is to explore theological bases used by the books, and how those topics are interpreted. This writing uses qualitative method by an approach of content-analysis towards the books. The definition of toleration, harmony and discrimination used in those books just emphasizes the relations of inter-religions and inter-cultures. No explicite explanation deals with the importance to build toleration and harmony of intra-religion which recently gains huge attention in Indonesians for this makes conflict. The Qur’ânic verses becoming theological basis are quoted and interpreted textually. Meanwhile, stories of conduct and model are focused on classical era, in which there is no story, conduct, model or example from cases taken from Indonesian contexts
KONFLIK SUNNI-SYIAH DI INDONESIA
Get PDFThis article discusses confl icts between the Sunnite and the Shi’ite in Indonesia. It wasbegan by discussing the Shia emergence history, development of the Middle East Shiaand development and inclusion of the Shi’ite in Indonesia. The Shi’ite identity cannotbe seen easily in Indonesia context. The Shi’ite spread in the community and did notlive in groups in a particular region. The Shi’ite that came to Indonesia was like thespread of Islam in accordance with the understanding spreader. The infl ux of Shia inIndonesia is still being debated in academic circles. Hasjmi stated that the Shia encounterinto Indonesia was brought by Muslim Persian traders, Arabic, Gujarat and India. TheShi’ite established the Islamic Empire in Perlak. In different perspective, AzyumardiAzra argued that there was no suffi cient evidence of the spread of the Shiite in the earlydays of Islam in the archipelago and also asserted that Shia was popular in Indonesiahas not been so long, especially after the Iranian revolution in 1979. The Shiites havelong coexisted with a Sunni group that became the majority in Indonesia. In addition,the Shia has come into the existing reality in the midst of the Indonesian nation. Theinfl uence of the Shia’s teachings and its thought of schools grew rapidly in Indonesia. It ischaracterized by the number of study groups that focus on the study of Shia. Shia becamea part of Indonesian national diversity that has not received strong protection of law,as well as considered outside of Sunni ideologies. In fact, Shia became a minority groupin Indonesia. The lack harmonious relationship between the Shi’ite and the Sunnite inIndonesia was motivated by the difference of understanding toward religious teaching andthe lack of tolerance, so there is less of a dispute and even confl ict
Religious Inclusivism In Indonesia: Study of Pesantren An-Nida and Edi Mancoro, Salatiga, Central Java
No full textThis abstract is the result of research intended to elaborate the students’ religious inclusiveness in the Nida and Edi Islamic boarding schools (Pesantren) of Salatiga, Central Java. In its descriptive analysis, this paper will try to elaborate a phenomenon or social unit of religious life in boarding schools in which some research instruments such as participant observation, open interviews and unstructured questionnaires are used. The results showed that: , there was a shift from the structured theoretical foundation both in Islamic boarding schools of Edi Mancoro and An Nida, an overview of students’ religious inclusiveness appearing in the form of culture, namely: cultural preservation to cultural transformation. The cultural forms emerge because the existence and function of religion (Islam) transforms into the culture while religion is analysed from the perspective of the local culture. The cultural and transformative inclusiveness is generated by the particularity of students’ religious and educational traditions although they maintained but they have also experienced changes; and openness to adapt and impart through a transformative social process. This transformation causes the emergence of collectively cultural values agreed and implemented together, thus they are universal. The students’ tradition preservation is determined by two mutually linked variables namely: 1) kiais as guardians of tradition, and 2) curriculum that maintains the teaching of classic book (Kitab Kuning (yellow book) as a buffer tradition. While the changes of tradition are also influenced by two variables, namely 1) social interaction with the surrounding local culture of the boarding schools, and 2) the students’ communication patterns with their external plural environment. , the students’ preseved and changing traditions prodused a unique religious authority . In the Pesantren An Nida, religious authority was manifested from the supermacy of fiqh (Islamic jurisprudence) enlightened by ijtihad (rational reasoning). There is a reciprocal relationship between fiqh and ijtihad, so that the dynamic verbal nature of fiqh will appear. The rational values in ijtihad was then strengthened — along with external changes — and accepted by the students’ perspective of jurisprudence. In the Pesantren Mancoro Edi, the research result showed that students’s complied religious authority was caused by the supermacy of dynamic fiqh enlightened by Sufism. The mystical value in Sufism also tends to be stronger — along with their contextual adaptation-- thus affecting the students’ fiqh perspective. Unfortunately, the religious authorities seem to have paradoxical values because of their closeness to religious symbols outside their religion. It is therefore recommended that: a) to the students, they are supposed not to understand religion as a set of symbols, but a system of value, and if not, b) other religions are then welcomed into the local culture.[Artikel ini disusun dengan tujuan untuk memperoleh gambaran detil bagaimana inklusivitas keagamaan santri di Indonesia, khususnya di pondok pesantren An Nida dan Edi Mancoro Salatiga, Jawa Tengah. Dengan menggunakan analisis deskiptif interpretatif; yakni menggambarkan suatu fenomena yang ditafsirkan atau unit sosial tentang kehidupan keagamaan di pesantren, dan penggunaan instrumen riset berupa observasi partisipasi, wawancara terbuka dan angket tidak berstruktur. Artikel ini menjelaskan bahwa; pertama, terjadi pergeseran dari landasan teoritis yang disusun, baik di pesantren An Nida maupun Edi Mancoro, gambaran umum inklusivitas keagamaan santri yang muncul berbentuk budaya, yaitu dari kelestarian ke transformasi kultural. Bentuk budaya muncul karena eksistensi dan fungsi agama (Islam) itu masuk ke dalam kebudayaan; agama dilihat dari perspektif kebudayaan lokal. Inklusivitas yang bersifat transformasi kultural ini dihasilkan oleh partikularitas tradisi pendidikan keagamaan santri yang meskipun dipertahankan tetapi ia juga mengalami perubahan; keterbukaan untuk menerima dan memberi lewat proses sosial yang bersifat transformatif. Transformasi ini menciptakan nilai-nilai kultural yang disepakati dan diberlakukan bersama, dengan demikian bersifat universal. Kelestarian tradisi santri ditentukan oleh dua variabel yang saling berhubungan, yakni: 1) kiai sebagai penjaga tradisi, dan 2) kurikulum yang mempertahankan pengajaran kitab kuning (klasik) sebagai penyangga tradisi. Sementera perubahan tradisi dipengaruhi oleh dua variabel pula, yaitu 1) interaksi dengan sosial budaya lokal di mana pesantren itu berdiri, dan 2) pola komunikasi santri dengan lingkungan eksternal yang plural. Kedua, tradisi santri yang dipertahankan sekaligus mengalami perubahan itu menghasilkan otoritas keagamaan yang unik. Di pesantren An Nida, otoritas keagamaan itu terwujud dari supremasi fikih yang dicerahkan oleh ijtihad. Ada hubungan timbal balik antara fikih dengan ijtihad, sehingga watak verbalistik fikih mengalami dinamisasi. Nilai rasionalitas dalam ijtihad menguat –sejalan dengan perubahan di luaran- dan diterima menjadi cara pandang santri terhadap fikih. Di pesantren Edi Mancoro, memperlihatkan bahwa otoritas keagamaan yang dipatuhi santri terwujud dari supremasi fikih yang mengalami dinamisasi akibat tercerahkan oleh tasawuf. Nilai mistisisme yang terdapat di dalam tasawuf kemudian menguat pula –seiring dengan penyesuaiannya terhadap kontek- sehingga mempengaruhi cara pandang santri terhadap fikih. Tetapi otoritas keagamaan tersebut mengalami paradok karena ketertutupannya dengan simbol agama di luar santri. Oleh karena itu disarankan; a) kepada santri supaya tidak lagi memandang agama sebagai seperangkat simbol, tetapi sistim nilai, dan jika tidak, b) bagi agama lain agar dapat masuk ke dalam kebudayaan lokal setempat.
Peleburan Realitas Nyata dan Maya: Hoax Menjadi Konsumsi Masyarakat Global
No full textThe emergence of globalization show the existence of two sides to the light and the dark. The increasing of digital information technology becomes one of the obvious facts about the bright side of globalization. However, globalization in fact also provides a dark side in the era of increasingly advanced technology, one of which is the emergence of news hoax. Social media has become a new space for people to express their opinions without any social restrictions. The result between the real and the no longer becomes unlimited. This paper wants to analyze critically about the emergence of news hoax consumed by the public, with data collection used is literature study. News hoaxes are increasingly flooding the virtual world is now a cultural product in the consumption by the wider community. With just one click, hoax can spread all over the world. Thus, the virtual world becomes a public space that people consume to bullying and disseminate content that is not true.Keywords: social media, hoax, consumption culture, globalizatio
Pernikahan Dini Menurut Hadis dan Dampaknya
Get PDFAbstractRampant early marriage in modern this raises many problems and questions that arise in every discussion among the general public.From the side of women and men sometimes make the problem of early marriage. They do not know the risks behind the action when they have a marriage.Many factors they must think about from the health of women, mental readiness of both parties, social community also in terms of religion.AbstrakMaraknya pernikahan dini dalam modern ini menimbulkan banyak permasalahn dan pertanyaan yang muncul dalam setiap pembahasan di kalangan masyarakat umum. Dari pihak perempuan dan laki-lakipun kadang menggampangkan masalah pernikahan dini. Mereka tidak mengetahui resiko dibalik tindakan ketika mereka telah melangsungkan sebuah pernikahan. Banyak faktor yang harus mereka fikirkan mulai dari kesehatan perempuan, kesiapan mental kedua belah pihak, sosial masyarakat juga dalam hal agam
Diskursus Fertilitas Dalam Perspektif Hadis (Aplikasi Hermeneutik Fungsionalisme Jorge J. E. Gracia)
Get PDFDiskursus fertilitas dalam studi hadis merupakan upaya integrasi antara teks dan teori-teori yang berhubungan dengan problem tersebut, dalam hal ini teori kependudukan Malthus. Hal ini dianggap penting untuk diaplikasin sebagai jembatan mempertemukan situasi historis dan era kontemporer. Teks hadis di satu sisi mengindikasikan anjuran meningkatkan kuantitas penduduk, di sisi yang lain penting untuk mengorganisasi pertumbuhan penduduk yang dipelopori oleh Malthus. Berangkat dari sini, pilihan teori hermeneutika fungsinonalisme Jorge. J. E. Gracia dijadikan sebagai landasan berpikir dalam menginterpretasikan teks, teori dan realitas. Dengan analisis sejarah dan usaha kontekstualisasi maka disimpulkan bahwa anjuran nabi dalam konteks memperbanyak kuantitas penduduk adalah siasat dakwah yang berbaur budaya masyarakat Arab pada saat itu. Cara tersebut berorientasi menamakan nilai-nilai egalitarianisme sembari mengikis tradisi patriarki masyarakat Arab. Lewat argumentasi ini ditemukan hirarki nilia yang sama antara teks dan teori
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