UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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Integrasi Triadik Tafsir al-Qur’an: Upaya Penyelesaian Problem Kontemporer Indonesia
Get PDFIslam is a religion raḥmatan lil ‘ālamīn and has major source of al-Qur’an shalih li kulli zaman wa makan that contains everything about human life, but the Koran can’t speak for themselves; it requires the efforts of dialogue between man and the Koran to dynamic the verses of the Koran in human life anywhere and anytime, including in Indonesia in the contemporary era. Indonesia is the largest and poverty issues. A variety of complex issues in Indo- nesia can be solved by using an alternative solution offers integration concept triadic that includes the integration between Islam, Indonesia, and science, by constructed the concept of triadic that Islam expected more grounded and dynamic in society to address the problems of contemporary Indonesian.Muslim population in the world. But although Indonesia is categorized as the largest Muslim country, as a heterogeneous country, Indonesia has a lot of issues of particular concern and should be resolved quickly and accurately, the problems faced by Indonesia most such as corruption
Politik Seksual dalam Tafsir al-Qur\u27an tentang Sejarah Homoseksualitas
No full textHomophobic bias has been existing in tafsir literature, ranging from its very early works to the most recent ones. Among the aspects in which such a bias appears is that relating to the history of homosexuality. Al-A’rāf ([7]: 80) and al-‘Ankabūt ([29]: 28) are the only verses that talk about the aspect. Rather than following the mainstream tafsir denying the historicity of homosexuality, this article elaborates al-Rāzī’s alternative interpretation on the two verses and comes up with an argument that homosexuality might historically exist even before the lifetime of Lot and his people. Emphasizing on linguistic and literary analysis on the words sabaqa, bi, and fahisya, it finds strong foundations on which the argument is relying. Further, the article finds that it is the sexual politics that brings about the homophobic bias into Qur’an tafsir. The very kind of politics expels homosexuality from the so- called ‘normal’ life
The Dialectic of Qur’an and Science: Epistemological Analysis of Thematic Qur’an Interpretation Literature in the Field of Social Sciences of Humanities
Get PDFThis paper aims to analyze the results of published research from Indonesian researchers who have the theme of the thematic interpretation of the Qur’an (mawdūi) in the field of humanities. The question is how is the relationship of the Qur’an as a holy book as well as the source of Islamic sciences integrated and interconnected with the social sciences of the humanities. This research is a qualitative library research with a critical approach. The theory used is the epistemology of science and the scientific revolution, so it can be found the relationship between the Qur’an and science which are reflected in the object of research and criticism is made to make the constructive pattern of the Quran interpretation according to the epistemological framework. The results of the study show that there are three patterns of relations between the Qur’an and science. First, the Qur’an is a source of knowledge, in which the Qur’an and theories in the social sciences of the humanities are identical and in line. Second. The Qur’an is a source of universal value. The verses of the Qur’an which relate to the field of study in the social-humanities contain universal axiological values contributing to the construction of the social sciences of the humanities. Third, the Qur’an has a different perspective on an object of science, thus it contributes to build a paradigm of science. Of the three patterns, the second and third patterns can be developed as a pattern of relations between the Qur’an and science. The Qur’an is a social science-humanities paradigm. The relationship between the Quran and the social sciences of the humanities is a dialectical paradigmatic relationship, namely the dialogue between text and context and context to text.[Paper ini bertujuan menganalisis hasil penelitian yang telah terpublikasi dari para peneliti Indonesia yang memiliki topic tafsir al-Quran tematik (mawdūi`) pada bidang Ilmu Sosial Humaniora. Pertanyaannya adalah bagaimana hubungan al-Quran sebagai kitab suci sekaligus sumber ilmu- ilmu keislaman berintegrasi dan berinterkoneksi dengan ilmu-ilmu sosial humaniora. Penelitian ini adalah jenis penelitian kualitatif kepustakaan dengan pendekatan kritis. Teori yang digunakan adalah epistemologi ilmu dan revolusi ilmu pengetahuan, sehingga dapat ditemukan pola-pola hubungan al-Quran dan sains yang tercermin dalam objek penelitian serta dilakukan kritik untuk membuat pola tafsir al-Quran yang konstruktif sesuai kerangka epistemologi. Hasil penelitian menunjukkan adanya tiga pola hubungan al-Quran dan sains. Pertama, al-Quran adalah sumber ilmu, di mana al-Quran dan teori-teori dalam ilmu sosial humaniora adalah identik dan sejalan.Kedua.Al-Quran adalah sumber nilai universal. Ayat-ayat al-Quran yang berhubungan dengan bidang kajian dalam ilmu sosial-humaniora mengandung nilai-nilai universal yang aksiologis berkontribusi terhadap konstruksi ilmu sosial humaniora. Ketiga, al-Quran memiliki cara pandang yang berbeda terhadap suatu objek sains, sehingga berkontribusi untuk membangun suatu paradigma ilmu. Dari ketiga pola tersebut, pola kedua dan ketiga dapat dikembangkan sebagai pola hubunganal-Quran dan sains. Al-Quran menjadi paradigma ilmu sosial-humaniora. Hubungan al-Quran dan ilmu-ilmu sosial humaniora adalah hubungan paradigmatik dialektik, yakni dialog antara teks ke konteks dan konteks ke teks.
The Relation of Animism and Diversity in Pinrang District (A Theological Study of Bulu’ Nene’)
No full textThis paper discusses The Relation of Animism and Diversity in Pinrang Society (Theological Study on the Bulu’ Nene’). This study aims at unfolding the relation of animistic belief of Bulu’ Nene’ in Pinrang society. The type of this research is field research which is descriptive qualitative in character and using several approaches such as juridical, theological normative, sociological, and historical approach. The data collection techniques are observation, interview, documentation, and triangulation. This research found several things: Firstly, the Bulu’ Nene’ animistic belief in Pinrang society greatly influences their life. They believe that it is one of the reasonable places to pray to God since Bulu’ Nene’ was a saint and his prayers were accepted by God during his lifetime. Secondly, Islam’s view of Bulu’ Nene’ in Pinrang put it as an imaginary belief. Islam does not justify it because it was categorized as believing in more than one God (shirik) and the person who does that is called a polytheist. Thirdly, strategies and approaches in handling the Bulu’ Nene’ in Pinrang society is by giving direction to the visitors through recitation, reproducing dhikr more and explaining that what they did is very contrary to the teachings of Islam and may result in becoming polytheists.[Artikel ini membahas seputar Relasi Pemahaman Kepercayaan Animisme Terhadap Keberagaman Masyarakat Kabupaten Pinrang (Suatu Kajian Teologi Terhadap Bulu’ Nene’). Tujuannya adalah untuk mengetahui Relasi Pemahaman kepercayaan Animisme masyarakat Kabupaten Pinrang terhadap Bulu’ Nene’. Jenis penelitian ini adalah penelitian lapangan (Field research) yang bersifat deskriptif kualitatif, pendekatan yang digunakan adalah pendekatan yuridis, teologis normatif, sosiologis, dan sejarah. Adapun teknik pengumpulan data menggunakan metode observasi, wawancara/interview, dokumentasi, dan trianggulasi. Hasil penelitian yang ditemukan: Pertama, Bentuk kepercayaan animisme Bulu’ Nene’ masyarakat di Kabupaten Pinrang sangat besar pengaruhnya terhadap hidup masyarakat, karena didalamnya mengandung suatu keyakinan bahwa dia adalah salah satu tempat yang wajar ditempati untuk memohon doa kepada Tuhan karena beliau adalah suci dan makbul doanya semasa hidupnya. Kedua, Tinjauan Islam terhadap kepercayaan animisme Bulu’ Nene’ masyarakat Kabupaten Pinrang, adalah suatu kepercayaan hayal belaka. Islam tidak membenarkannya, sebab hal itu termasuk syirik (menyekutukan Allah swt), orang yang menjalankannya disebut musyrik. Ketiga, Strategi dan pendekatan dalam penanggulangan kepercayaan animisme Bulu’ Nene’ Masyarakat Kabupaten Pinrang yaitu memberikan pengarahan kepada pengunjung lewat pengajian, memperbanyak berzikir dan menjelaskan bahwa apa yang dilakukannya sangat bertentangan dengan ajaran Islam dan bisa mengakibatkan menjadi musyrik.
Agama, Kekerasan, dan Kontestasi Politik Elektoral: Penggunaan Simbol Keagamaan Kiai dan Kekuasaan Blater dalam Pertarungan Politik Lokal Madura
Get PDFDiskursus politik Madura tidak dapat dipisahkan dari praktik dominative, baik yang bersumber dari kelas social, ideology, ataupun symbol keagamaan. Salah satu bentuk praktik dominative yang hingga saat ini mewarnai jalannya politik Madura, ada pada penggunaan sarana keagamaan kiai dan kekuasaan blater. Baik kiai maupun blater, selain berkedudukan sebagai kelas social atas, juga berperan stretgis dalam menentukan peta politik local Madura. Paper ini berjudul, Agama, Kekerasan, dan Kontestasi Politik Elektoral; Penggunaan Simbol Keagamaan Kiai dan Kekuasaan Blater Dalam Pertarungan Politik Lokal Madura. Terdapat tigas isu social uatama yang menjadi focus permasalahan penulisan paper ini, yaitu; dimensi kegamaan kiai, praktik kekerasan blater, dan realitas politik politik electoral. Tiga permasalahan krusial di atas akan dijelaskan sedalam dan serinci mungkin dalam dua kerangka pertanyaan, 1) Bagaimana dinamika kontestasi kepemimpinan local di Madura? 2) Bagaimana dimensi keagamaan kiai dan sarana kekerasan kelompok blater memainkan peran sentral dalam perhelatan politik electoral setempat. Dua pertanyaan tersebut ditujukan untuk menderskripsikan realitas politik electoral Madura, melakukan kajian secara mendalam perihal mobilisasi jaringan kekuasaan kiai dan kelompok blater, kaitannya dengan perebutan kursi kepemimpinan local di Madura. Paper ini merupakan studi kepustakaan yang mendasarkan pada metode kualitatif. Data yang digunakan dalam paper ini adalah data sekunder, khususnya data yang bersumber dari buku, jurnal, dan berbagai hasil penelitian sebelumnya. Adapun teori yang digunakan dalam penulisan ini adalah teori genalogi kekuasaan Michel Foucault. Secara keseluruhan, paper ini memiliki fungsi besar dalam menjelaskan dinamika dan arah sosio-politik Madura ke depan. Khususnya menyangkut peran dan fungsi strategis keagamaan kiai dan kekuasaan blater dalam nenentukan arah politik electoral setempat
GAGASAN NASIONALISME INDONESIA SEBAGAI NEGARA DAN BANGSA DAN RELEVANSI DENGAN KONSTITUSI INDONESIA
Get PDFAbstrakNasionalisme sebagai paham “negara bangsa” tumbuh seiring dengan berakhirnya zaman kolonialisme dan imperialisme bangsa-bangsa Barat di Dunia Ketiga. Gagasan tentang nasionalisme yang mengilhami munculnya negara-negara baru di seluruh dunia pada abad ke-20 M. Namun di Indoensia, nasionalisme sebagai gagagasan negara bangasa mampu berdialog dengan agama, sebgaimana yang ditegaskan oleh Bung Karno yang mampu membangkitkan kesadaran nasionalisme masyarakat Indoensia mnjelang kemerdekaan. Kesadaran nasionalisme ini tidak lahir serta merta, melainkan bersaman dengan gagasan ideologis yang masuk di tengah perubahan sosial awal abad ke-20 M, seperti Islam yang pernah menjadi alat ideologi yang direpresentasikan dengan lahirnya NU dan Muhammadiyah bersamaan dengan masuknya gelombang pembaharuan agama dari Timur Tengah. Gerakan-gerakan keagamaan ini hendak menumbuhkan Islam sebagai kekuatan nasional yang dapat melawan kolonialisme dan imperialisme. Nasionalisme yang lahir dari agama ini ditangkap ide dan gerakannya oleh Bung Karno sebagai “isme” baru dengan menyebutnya “Islamisme”. Islamisme adalah istilah yang dipakai Bung Karno sendiri untuk menyebut gerakan keagamaan yang melawan kolonialisme di awal pergerakan kebangsaan Indonesia. Namun gagasan-gagasan ideologis kaum muslimin yang bersifat khusus ini tidak berdiri sendiri, di sisi lain lahir gagasan ideologi sosialis sebagai alat yang mengobarkan semangat masyarakat kecil dalam melawan kolonialisme dan imperialisme. Dan terakhir adalah nasionalisme kaum priyayi yang melandasi bangkitnya sentimen etnik. Bung Karno berhasil mengawinkan ketiga ideologi perlawanan yang semula berjalan sendiri-sendiri ini untuk bersatu menjadi spirit kebangsaan. Spirit kebangsaan itu melahirkan konsep negara nasionalistik yang berciri pada ideologi Pancasila, konstitusi UUD 1945, integralisme negara (NKRI), dan sistem demokrasi dalam kepemimpinan, hingga sekarang.Kata kunci; nasionalisme, agama, Bung Karno, Pancasil
Assessing “the Religious” and “the Secular” in the Pilgrimage to Gus Dur’s Grave
Get PDFAbdurrahman Wahid, well-known as Gus Dur, is the fourth president of Indonesia. He was also the leader of Nahdlatul Ulama’ (NU), the largest Muslim organization in the country. Located in the area of Pesantren (Islamic boarding school) Tebuireng, Jombang, East Java, his grave is one the most visited places for pilgrimage, not only in Java, but also in Indonesia. It is reported that in 2017, “more than 3.000 people visit the grave per day, and can increase three times as much during Saturday and Sunday”. Due to the growing number of visitors, the grave has been renovated, and infrastructural facilities have been built, including the establishment of museum, monument, library, and area of parking. It is noteworthy that pilgrimage to particular religious sites has been called as wisata religi (religious tourism). For example, Gus Dur’s grave has been awarded as the best religious tourism in East Java by Anugerah Wisata Jawa Timur (AWJ) in 2017. This is interesting, as it implies that pilgrimage is not always religious, but also may contain secular instances. This article, thus, seeks to investigate how the religious and the secular go hand in hand in the context of pilgrimage by using Gus Dur’s grave as a case of study. I would argue that the problems should be putted in the context of debate over pilgrimage and tourism, considering that the term wisata religi or religious tourism has been attributed to religious sites and gravesites in particular which have been objectified as a tourist site. Pilgrimage is not merely about religious-based practices, but also about tourist practices. Therefore, this implies that pilgrimage and tourism cannot be viewed in a binary opposition. In the context of global tourism, both are intertwined and overlapped in some ways. In other words, pilgrimage may contain both religious and secular elements. Keywords: Gus Dur’s Grave, Pilgrimage, Tourism, Religious, Secula
STRATIFIKASI SOSIAL DALAM PERKAWINAN MASYARAKAT ISLAM SASAK (Studi Pada Perkawinan Masyarakat Desa Sengkerang, Lombok Tengah)
Get PDFSocial stratification and caste, in Sengkerang Village of Central Lombok, woman who has a high social class and caste gets high dowry from the bridegroom. This research is qualitative research with the descriptive-analytic approach. Technique of collecting data is used by the various methods—observation, interview and documentation method. Primary data resource is earned from the result of interview and observation to the village chief of Balin Gagak in Sengkerang, religious leaders and public figure, while the secondary data resource is earned form the literatures. Analyzing data is done by three steps; reduction of data, displaying data and verification of data. This research uses capitalist theory and social-functional stratification. The result of this research shows a marriage in Sasak Islamic community has three various marriages—homogami, hipogami, and hipergami and social stratification in the marriage of Sasak Islamic community appears because of being a higher and lower social stratification, which is determined by education, power, caste, affluence, respectability, and other causes. The caste is a main factor giving most influence to determine a social stratification of Sasak Islamic Community. So the higher her aristocracy is, the higher her title or her dowry is. Aristocrats are called mamiq by their children and jajarkarang is called amaq by their children. And the children of aristocrat earn a title; lalu, raden, or denda and the children of jajarkarang do not earn a title
LEGITIMASI KEKUASAAN ELIT AGAMA DI KEDIRI
Get PDFThe role of religious elites (read: religious leaders) in the City of Kediri cannot be separated from its influence as a bearer of religious teachings. Religion as an institution that teaches values requires humans to bring it so that it can be conveyed to all humans. The role of religious leaders is dialectical with the needs of society. Although on the one hand he teaches religion, which has strict rules and restrictions, but in practice, these elites must be able to read the socio-cultural dynamics that exist in society, so that religion and society can go hand in hand without having to negate one another. On the other hand, the community is either voluntary or forced to recognize the power possessed by religious elites, in addition to fulfilling spiritual needs that can only be obtained from the elites, as well as an effort to maintain the values agreed upon by the community
DOGMA TRITUNGGAL MENURUT KRISTEN SAKSI-SAKSI YEHUWA
Get PDFIn the tradition of mainstream Christianity, the Trinity is a very central dogma as a faith in God as the Father, the Son, and the Holy Spirit. It can be seen in the 12 creeds of the Apostolic Creed where the faith of the Trinity was first, second, and third. There is one school of Christianity, calling themselves Jehovah\u27s Witnesses, rejecting the dogma of the Trinity in their divine concept. According to Jehovah\u27s Witnesses, the word Trinity is not originated of the Bible. The Trinity is also not taught by early Christian Fathers and Pre-Nicene. The Trinity Dogma was introduced by Constantine for some reasons, and even continued in the Athanasian Creed. Jehovah\u27s Witnesses therefore believe that the Trinity dogma is an apostate that the Bible has foretold, and is influenced by ancient beliefs and Platonism
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