Al-Jami'ah - Journal of Islamic Studies (Islamic University Sunan Kalijaga Yogyakarta)
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Holy Time and Popular Invented Rituals in Islam: Structures and Symbolism
Get PDFThis paper tackles three popular invented rituals in the early centuries of Islam performed in the seventh and eighth months of the Islamic calendar; Rajab and Shacbān, namely the sacrifices of faraca and catīra, fasting and prayers. In the light of sociocultural and psycho-cultural perspectives, the paper discusses the cultural and spiritual perceptions of time and space in Islam, and the reasons that make specific settings fertile soils suitable for inventing new rituals. Then, it analyses the structures and symbolism of these rituals as a means of dialogical relationship with the self, the other, and the group. The paper also sheds light on the piety folk developed by Sufism as a response to spiritual void and psychological needs that lead Muslims to invent new forms of worship. The paper will, then, analyze the scholarly debate over the legitimacy of these invented rituals and the festivities associated with them, and tackle the interpretative strategies to approve them in a long dialectical process with ‘puritan’ Muslims. In the end, it discusses the relationship of invented rituals to the embedded structure of power and it sheds light on the reasons behind the escalation of practicing these invented rituals in recent decades in the Arab Islamic world.[Tulisan ini mengkaji tiga ritus ibadah di awal abad perkembangan Islam yaitu perayaan bulan Rajab dan Sha’ban, puasa dan shalat. Dengan pendekatan sosial budaya dan psikologi budaya, tulisan ini membahas persepsi budaya dan spiritual mengenai waktu dan ruang dalam Islam, serta menjelaskan setting khusus yang membuat reka cipta ritual baru. Disamping itu tulisan ini juga membahas struktur dan simbol ritual teresebut sebagai perangkat dialog dengan diri sendiri, pihak lain dan kelompok. Tulisan ini juga membahas pengembangan bentuk kesalehan kaum sufi sebagai respon kebutuhan psikologis dan pemenuhan spiritual yang menuntun umat muslim mereka cipta bentuk persembahan baru. Termasuk perdebatan para ulama mengenai legitimasi perayaan tersebut dan proses dialog dengan kelompok puritan. Di bagian akhir akan dijelaskan hubungan ritual tersebut dengan struktur kekuasaan yang melekat dan menguatnya praktik tersebut beberapa dekade terakhir terutama di dunia muslim Arab.]
Diasporic Chinese Community in Post-Conflict Aceh: Socio-Cultural Identities, and Social Relations with Acehnese Muslim Majority
Get PDFThis study examines the notions of identity among the minority groups of Chinese in Banda Aceh, Indonesia. It focuses on what has changed, what has been challenged and what is [still] continued, locating the discussion within a context of their social dialectics with the local majority of Muslims due to its time, spatiality and social processes. Admittedly, the history of diasporic Chinese and their social interrelation with the ethnic majority of Acehnese does not occur in static, but in a dynamic way, instead. It was continuously constructed, reconstructed and changed in a specific durability and spatiality within a negotiated space of socio-spatial dialectics between the minority and the local majority groups. Through several observations, and in-depth interviews with people from diasporic Chinese community in Banda Aceh, and with few Acehnese informants, this study discovers that some socio-political situations at macro-national level of the related policies (on minorities), as well as at micro-regional (provincial and municipal) ones, shari’a law application affected the way they interacted, responded, and acted with majority groups, with apparently more efforts being focused on creating non-conflict, harmonious relation with the local majority. Moreover, the efforts to becoming ‘part’ or accepted by the dominant culture is quite prevalent throughout the process, which is also combined with the strategy of building relation (social capital) with the local majority and other important stakeholders of the society, such as through their ethnic-based organization like Hakka, and others.[Tulisan ini menekankan pada pembahasan identitas orang Tionghoa di Banda Aceh pasca konflik Aceh. Fokus kajian meliputi perubahan, tantangan dan apa yang sedang terjadi dalam konteks dialektika sosial terhadap mayoritas penduduk muslim Aceh dalam waktu, ruang dan proses sosialnya. Tidak dapat dipungkiri bahwa sejarah hubungan Tionghoa dengan penduduk Aceh mengalami pasang surut. Hubungan tersebut terbentuk dan berubah dalam lingkup ruang dan durasi tertentu seiring dengan bentuk dialektikal komunitas Tionghoa sebagai minoritas dan penduduk muslim Aceh sebagai mayoritas. Berdasarkan pengamatan lapangan dan wawancara mendalam sejumlah informan dari kedua pihak, kajian ini melihat adanya pengaruh kebijakan level nasional terhadap situasi di tingkat provinsi dan kabupaten. Penerapan Hukum Islam juga mempengaruhi mereka berinteraksi, merespon dan bertindak terhadap kelompok mayoritas muslim dalam usaha membangun hubungan yang harmoni dan damai. Selain itu usaha untuk ‘menjadi bagian’ atau diterima oleh budaya dominan cukup menonjol dalam proses sosialnya yang dikombinasikan dengan strategi membangun modal sosial, baik terhadap penduduk muslim atau pejabat pemerintah, seperti misalnya organisasi Hakka.
The Era of Uncertainty and Ethical Arrangement in Javanese Classical Texts: Disseminating Ranggawarsita’s Works as Source of Islamic Ethics in Islamic Higher Education
Get PDFThis paper investigates the era of uncertainty and ethical arrangement formulated in the Javanese classical text written by Ranggawarsita. Most of his works, especially Serat Kalatidha, Serat Sabdapranawa, and Serat Sabdatama, situated in the era of uncertainty and moved to the era of zaman edan (crazy age), kalabendhu (age of anger), owah or pakewuh (bizar time). Social structure in this era tied to unethical behavior. Elite communities were lacking of self- representation as a good example, meanwhile the communities were ignoring public advisability. To set free from uncertainty condition is possible through implementing four ethical doctrines in the social life, namely: Monotheistic behavior, active submission to God’s predestination, self-contemplation, and eling lan waspada (self-awareness and mindfulness). The dynamic of nationhood today is almost reflecting the age of kalabendhu, and therefore it is necessary to do dissemination and transformation of ethical doctrines in the Islamic Higher Education by using the doctrine as a source of subject of Islamic Ethic. The need of dissemination is because academia in the Islamic Higher Education is an integral part of uncertain social structure
Expressing Political and Religious Identity: Religion-Science Relations in Indonesian Muslim Thinkers 1970-2014
Get PDFAn attractive phenomenon of Indonesian Islam in 1990s era up to the recent time is an emergence of thought battle within Muslim scholars concerning religon and science. From the struggle, various terms have arisen such as: Islamization of knowledge/science, scientification of Islam, objectification of Islam, compatibility, ayatization or ayatisasi (from Arabic āya [verse, sign] i.e. to find the Qur’ānic āya for every single knowledge/science finding), integration, integration-interconnection, and so forth. According to the typology of Ian Barbour, instead of conflict and independence, religion-science relations in Indonesian Islam are always in the position of integration and dialogue. However, this article focuses on how the discourse of religion-science relations is conducted to express Islamic identity and political become more salient and stronger, particularly within Indonesian urban Muslims. Since the pioneers in 1970s to1980s such as Rasjidi, Moenawar Chalil, Buya Hamka and Syekh Kadirun Yahya, then more academic discourse such as the figures of Hidajat Nataatmaja, Kuntowijoyo, Mulyadhi Kartanegara and Amin Abdullah, to very popular writers of ayatisasi, Islamization of science has--at least three main agendas: the politics to strengthening Muslim identities, the spirit against secularist-Western, and apologetic attitudes as part of the theological campaign. This popular phenomenon shows that Islam is not merely regarded as ‘a perfect religion’ in terms of ethics, ritual as well as spiritual, but also it is kind of ‘Islamic revival’, i.e. a politically meaningful term, ‘revival of the ummah in all its aspects’.[Salah satu fenomena menarik islam Indonesia tahun 1990an hingga sekarang adalah perdebatan pendapat diantara ilmuwan muslim terkait hubungan agama dan sains. Dari perdebatan tersebut setidaknya memunculkan istilah seperti islamisasi pengetahuan atau ilmu, ilmuisasi islam, obyektifikasi islam, keserasian, ayatisasi, integrasi, integrasi – interkoneksi, dan lainnya. Berdasarkan tipologi dari Ian Barbour, alih-alih konflik dan independensi, hubungan agama dan sains di muslim Indonesia lebih tepat berada diposisi integrasi dan dialog. Dalam artikel ini fokus tertuju pada bagaimana wacana hubungan agama dan sains sebagai ekspresi identitas politik dan keislaman, khususnya pada muslim perkotaan. Sejak 1970-1980an mulai dikenal nama-nama seperti Rasjidi, Moenawar Chalil, Buya Hamka dan Kadirun Yahya hingga nama – nama yang lebih akademis seperti Hidajat Nataatmaja, Kuntowijoyo, Mulyadhi Kartanegara dan Amin Abdullah. Setidaknya ada tiga agenda dari gerakan ini yaitu politik penguatan identitas keislaman, semangat melawan sekulerisasi barat dan sikap defensif yang merupakan bagian dari dakwah. Singkatnya, fenomena ini menunjukkan bahwa islam tidak hanya sebagai agama yang sempurna secara etis, tapi juga ini bagian dari kebangkitan islam seperti dalam istilah politiknya, kebangkitan islam di segala aspeknya.]
Identity Contested: Cultural Resilience in the Midst of Islamization of Politics
Get PDFLocal-level leaders in contemporary Indonesia have involved in the country’s turbulent politics. The regent of Purwakarta (2008-2018), Dedi Mulyadi, employed, for the most part, culture-based political preferences develop his territory. In doing so, he frequently encountered with various forms of Islamization of politics, hindering his strategies to reach his individual goals, to display his socio-political identity, and to socio-culturally empower cultural resilience. The regent appeared to challenge rampant Islamization of politics by “waging the war” against Islamist groups in the name of Sundanese indigenous culture. This paper seeks to explore recent developments of the relationships between Islam and local culture in Indonesia with the case study of Purwakarta in particular and West Java in general, and how a local-level leader was able to optimize his potentials to empower cultural resilience in the midst of Islamization of politics. This paper also investigates the complex landscape of these relationships in an effort to map out the various forces at play and shows that by investigating the interplay between religion, culture, and other entities, a key driver local level played pivotal roles in his ways of defining ethnic identity, creating authority, and empowering cultural resilience. [Terdapat beberapa pemimpin daerah terlibat dinamika politik nasional dewasa ini. Dedi Mulyadi, Bupati Purwakarta periode 2008-2018, termasuk salah satu tokoh yang membangun daerah dengan berbasis pada budaya lokal. Bersamaan dengan itu, ia sering berhadapan dengan sejumlah gerakan Islam politik dalam menghambat tujuan pertahanan identitas sosio-politik dan memberdayakan ketahanan bentuk budaya lokal. Sang bupati tampil dengan identitas budaya lokal Sunda dalam rangka menghadapi tantangan Islamisasi politik dari kelompok-kelompok Islamis yang ‘mengobarkan perang’ kemana mana. Tulisan ini membahas perkembangan terkini hubungan antara Islam dan budaya lokal di Indonesia dengan studi kasus Purwakarta dan Jawa Barat. Kinerja pemimpin daerah ini mampu mempertahankan budaya lokal di tengah arus Islamisasi politik. Tulisan ini menginvestigasi kompleksitas konteks hubungan-hubungan tersebut dalam usaha pemetakan kekuatan yang bermain pada investigasi tumpang tindih antara agama, budaya, dan entitas-entitas lain. Hal ini berkenaan dengan tokoh penggerak tingkat lokal memainkan peran penting dalam makna identitas etnis, penciptaan otoritas, dan ketahanan budaya lokal.
Sunni-Shia Ecumenism in Austria: A Model for Western Europe?
Get PDFThe dynamics of encounter between Shiism and Sunnism have been investigated by some scholars, nevertheless the detailed study on the ventures of Sunni-Shia convergence which takes place in Austria is still underdeveloped. Such a picture is significance in revealing the features of Sunni-Shia ecumenism and its relationship with ‘European Islam’. This paper investigates the problems and the prospects for Sunni-Shia rapprochement in Austria, as well as the extent to which ecumenism in this country could serve as a model for Western Europe. The conflicts between Sunnites and Shiites are in some ways grounded in the misunderstandings between these two main sects of Islam. The recognition of faith community plays a part in figuring the fate of rapprochement between Sunnites and Shiites in the country. The prospects for Sunni-Shia ecumenism in Austria lie in the hands of authoritative personages and organisations, and in the ability of various elements of the society to enter into a dialogue to eradicate misunderstandings and prejudices. The authentic elaboration of ‘European Islam’ will also mould the future of Sunni-Shia ecumenism in Austria. There are possibilities and limits of applying Austrian model of Sunni-Shia ecumenism to other countries in Western Europe.[Dinamika perjumpaan antara Sunni dengan Syiah telah diteliti oleh banyak ahli, meskipun demikian kajian khusus tentang hubungan Sunni – Shiah dengan studi kasus di Austria masih belum banyak diteliti. Gambarannya terletak pada arti penting pemahaman prinsipil antara Sunni – Syiah dan keterhubungan mereka dengan Islam Eropa. Tulisan ini menjelaskan berbagai persoalan dan prospek dalam membangun kedekatan keduanya di Austria sebagaimana kelanjutan perihal keyakinan di Negara tersebut sebagai model untuk Eropa Barat. Konflik antar pengikut Sunni - Syiah diantaranya mengakar karena ketidaksepahaman antar dua kelompok ini. Pengakuan komunitas agama berperan dalam penentuan pemulihan hubungan antara Sunni dan Syiah di negara ini. Prospek ekumenisme Sunni-Syiah di Austria ada di tangan tokoh dan organisasi kompeten, dan kemampuan beberapa pihak masyarakat untuk berdialog sehingga dapat menghilangkan kesalahpahaman dan prasangka. Elaborasi otentik ‘Islam Eropa’ juga akan membentuk masa depan ekumenisme Sunni-Syiah di Austria. Termasuk adanya kemungkinan dan batasan penerapan model ekumenisme Sunni-Syiah Austria ke negara-negara lain di Eropa Barat.
Digital Hermeneutics and A New Face of The Qur`an Commentary: The Qur`an in Indonesian`s Facebook
Get PDFThe 21st history of the Qur`an sees the scripture’s contiguity with the social media technology. This paper discusses the hermeneutical configuration of the Qur`an commentary in social media, not as religious phenomena in sociological or anthropological perspective, but rather as a study of the history of exegesis. The inquiry addresses two points: the character of the Qur’an commentary presented in Facebook within the context of the modern Qur’anic commentary and the effects it carries out. The paper suggests that digital hermeneutics emerges as the step forward for popularizing commentary with its simple and straightforward presentation. Accordingly, people are now closer to Qur`anic interpretation than ever before, and therefore the upsurge of semantic function of the Qur`an is observed. At the same time, digital hermeneutics marks the phenomena of equality and democratization of participation in hermeneutical activity and the challenge on authority.[Sejarah Al-Quran abad ke-21 ditandai dengan perkawinan kitab suci ini dengan teknologi sosial media. Paper ini mendiskusikan bangunan hermeneutis tafsir Al-Quran di sosial media, bukan sebagai fenomena keberagamaan dalam nuansa sosiologis dan antropologis, melainkan sebagai studi sejarah tafsir. Ada dua hal yang dikaji: tentang karakter tafsir Al-Quran yang muncul di Facebook dalam konteks tafsir modern dan pengaruh yang dimunculkannya. Diskusi ini menyimpulkan bahwa digital hermeneutics muncul sebagai kelanjutan dari tafsir populer dengan penampilannya yang sederhana dan lugas. Oleh sebab itu, orang-orang saat ini menjadi semakin dekat dengan penafsiran Al-Quran, dan meningkatnya fungsi semantik Al-Quran menjadi jelas terlihat. Pada saat yang sama, digital hermeneutics menandai kesetaraan dan demokratisasi dalam partisipasi terhadap aktivitas hermeneutis Al-Quran dan tantangan terhadap otoritas.
A Genealogycal Study of Islamic Education Science at the Faculty of Ilmu Tarbiyah dan Keguruan UIN Sunan Kalijaga
Get PDFThis study traces the genealogy of Islamic education at the Faculty of Ilmu Tarbiyah dan Keguruan (FITK) Sunan Kalijaga State Islamic University Yogyakarta. The genealogycal approach used in Foucault’s terminology means that the objectivity of science covers two aspects, namely the archeology of knowledge and power. Data is comprised of ideas and opinions that develop among lecturers at FITK. Data is analyized interpretatively, descriptively, and comparatively. Findings show that in the early period of its formation (1951), Islamic education science at FITK was influenced by religious teachings brought from the Middle East. But since the secularization of Islamic education in Turkey led by Fethullah Gülen (1990), the mecca of Islamic education has split into two poles; on the one side, it follows dogmatic religious teachings stemming from Middle East traditions, and on the other side, it needs to respond to the Western secular tradition. Since 2007 the dynamics of FITK has moved toward a dialectics of integrative Islamic education.[Tujuan penelitian ini adalah melacak akar genealogi integrasi keilmuan pendidikan Islam di Fakultas Ilmu Tarbiyah dan Keguruan (FITK) Universitas Islam Negeri Sunan Kalijaga. Pendekatan genealogi dalam terminologi Foucault dimaksudkan bahwa obyektivitas ilmu mencakup dua unsur, yakni arkeologi pengetahuan dan kekuasaan. Data-data berupa ide dan gagasan yang lahir dan berkembang dari para dosen FITK dianalisis secara interpretatif, deskriptif dan komparatif. Hasil penelitian menunjukkan bahwa pada awal berdirinya (1951), embrio keilmuan pendidikan Islam di FITK dikuasai ilmu-ilmu agama dari Timur Tengah. Tetapi, sejak terjadi sekularisasi pendidikan Islam di Turki yang dipimpin Fethullah Gülen (1990), kiblat keilmuan pendidikan Islam terpecah dan dikotomi; di satu sisi harus tunduk pada kebenaran ilmu-ilmu agama dari Timur Tengah tetapi di sisi lain harus merespon ilmu pendidikan sekuler dari Barat. Dalam perkembangan mutakhir, tepatnya sejak 2007 dinamika keilmuan FITK bergerak menuju dialektika keilmuan pendidikan Islam yang integratif]Keywords: IntegratedIslamic Education, scientific genealogy, the Faculty of Tarbiyah and Teaching
Polemics on Interfaith Marriage in Indonesia between Rules and Practices
Get PDFThe Indonesian rules on marriage manage that a marriage is required to be one faith marriage, i.e., a man and woman to embrace the same religion, and prohibits interfaith marriage. However, in practice interfaith marriage is concluded and the couple of such marriage struggled to conduct the marriage and to have the marriage legitimized. One of the ways is to propose a designation or decree from the civil court to officially allow them to marry and to mandate the Civil Marriage Registrar to register their marriages. This article discusses the practice of interfaith marriages based on the permission from the civil courts’ judges in Surakarta. Deploying the socio-legal approach and based on interviews with some relevant persons and on the observation on a number of civil courts’ decrees, this article finds that there are interfaith marriages in Indonesia and interfaith couple struggled to get their marriages officially admitted and legalized by taking the advantage of the legal gap on the issue. This article also argues that there has been divergent legal interpretation within Indonesians which led to legal uncertainty regarding the rules of interfaith marriage in Indonesia.[Peraturan tentang perkawinan di Indonesia mengatur pernikahan satu agama. Pernikahan harus antara wanita dan laki-laki Muslim dan larangan pernikahan beda agama. Banyak praktik pernikahan melakukan ikatan beda agama. Pernikahan ini diilakukan para pasangan dengan berupaya keras dengan cara apapun untuk dapat menikah secara formal. Salah satu cara dengan memohon ijin melalui putusan Pengadilan Negeri. Pengadilan memberikan ijin pernikahan beda agama dan mandat kepada pegawai Pencatat Sipil untuk dicatatankan sebagai pernikahan. Artikel ini mengkaji praktik pernikahan beda agama melalui penetapan Pengadilan Negeri di Surakarta. Penelitian ini menggunakan pendekatan sosiologi hukum dengan wawancara dan analisa terhadap beberapa penetapan dalam penyusunan paper. Artikel ini membahas pernikahan beda agama yang dilakukan masyarakat Indonesia yang mengalami kesulitan dan mengupayakan secara keras cara dalam pernikahan beda agama. Argumen lain artikel ini adalah pola penafsiran hukum yang beragam dari pasal-pasal Kompilasi Hukum Islam dan Undang-Undang Perkawinan. Tafsir ini membawa pada ketidakmapanan dan ketidakpastian hukum terkait dengan ketentuan pernikahan beda agama di Indonesia.
Mapping of Muslims’ Understandings on Gender Issues in Islam at Six Universities in Yogyakarta, Indonesia
Get PDFThere is considerable disagreement among Muslims in how Islam says about many gender issues. One factor that influences the ways in which people understand gender issues in Islam and deal with the associated controversy is the approach they take when reading and interpreting Islamic texts. Some research has been done on the variety of thoughts on Islamic studies, but mapping thoughts comprehensively on gender issues not yet explored. This paper maps the Muslims’ understanding of six contentious gender issues in Islam into three approaches: textualist/conservative, semi-textualist/moderate, and contextualist/progressive approaches. I document the diversity of thought among feminist and non-feminist Muslim intellectuals on gender issues (in the light of their faith) using documentation and in-depth interview techniques. 25 respondents (male and female) from six universities in Yogyakarta were selected in this research. Textualist/conservative and contextualist/progressive scholars show the most strongly contrasting views on gender issues in Islam. Semi-textualist/moderates present their views relatively flexibly: sometimes their views match those of the textualist/conservatives: sometimes they align closely with the contextualist/progressives. Based on their views and the arguments they present, semi-textualist/moderates’ and contextualist/progressives’ views seem close to the stance adopted by many Islamic Feminist. [Masih terdapat perbedaan pendapat antar umat Islam memahami isu gender. Salah satu faktor berpengaruh dalam pemahaman isu gender pada Islam adalah hal kontroversial dalam pendekatan pembacaan dan penafsiran teks agama. Beberapa penelitian telah mengkaji keragaman dalam pemikiran keislaman, namun pemetaan pemikiran secara komprehensif mengenai isu gender belum banyak. Tulisan ini memetakan pemahaman para feminis tentang enam isu gender dalam Islam di tiga kelompok (1) tekstual – konservatif, (2) semi tektual – moderat, dan (3) kontekstual – progresif. Artikel ini mengambil lapangan di 6 universitas Yogyakarta dengan wawancara lebih dari 25 informan laki – laki dan perempuan baik feminis dan non feminis. Kelompok tektualis dan kelompok kontekstual merupakan dua kelompok yang saling bertentangan dan kelompok semi tekstual lebih pada fleksibel. Terkadang pandangan ke tiga kelompok bergeser saling mendekat dan menjauh. Berdasarkan pandangan dan argumentasi ke tiga kelompok tersebut, semi tektual dan kontekstual menggambarkan kecondongan lebih banyak pada adopsi feminis muslim]