Jurnal IAIN Pontianak (Institut Agama Islam Negeri)
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Disorientasi Seksual dari Perspektif Psikologi dan Agama Islam : Lesbian, Gay, Biseksual dan Transgender
Get PDFHomosexual is a sexual behavior with same-sex attraction or interest. Meanwhile, other group is biseksual, a sexual orientation towards both genders. The last LGBT group is transgender or transsexual, a group of people with sex-identity problems. This study aims to analize the factors which are influenced the formation of sexual disorientation, LGBT. The study started with literatures searching related with the teories of sexual disorientation in psychology and Islamic aspects. LGBT is not only a behavior that naturally occur, but it is formed by socio-cultural process in the early phase of human creation. There are three main factors which are basically form the LGBT behavior, including biologic, psychologic and sosio-cultural factors.
Abstrak
Homoseksual adalah perilaku seks dengan ketertarikan pada sesama jenis kelamin.Sementara itu kelompok lainnya yaitu biseksual adalah penyaluran dan orientasi seks pada dua jenis kelamin. Kelompok yang merupakan bagian dari LGBT yang terakhir adalah transgender atau transeksual, yaitu sekelompok orangdengan masalah identitas gender. Telaah literatur ini ditulis dengan tujuan untuk menelaah faktor-faktor yang mempengaruhi terbentuknya disorientasi seksual yaitu LGBT.Telaah artikel dilakukan dengan menelusuri berbagai literatur ilmiah yang berkaitan dengan teori-teori mengenai disorientasi seksual dari sudut pandang psikologi dan agama Islam. Perilaku LGBT bukan hanya sesuatu yang bersifat alami atau dibentuk oleh suatu proses sosial budaya pada awal penciptaan manusia. Terdapat tiga faktor utama yang melatarbelakangi terbentuknya perilaku LGBT, yaitu faktor biologis, psikologis dan sosial budaya
The Style of Sufistic Interpretation: A Philological Study and Content Analysis of the Manuscripts By Three Popular Ulemas in West Kalimantan
No full textThis paper aims to explain the content and inclination of the interpretive thoughts of the Sufi scholars in the Province of West Kalimantan. Among the Sufi scholars most popular in West Kalimantan in the 19th century and 20 were Ahmad Khatib al-Sambasi (1802-1879 AD), Muhammad Imran Basuni (1885-1953 AD) and Isma'il Mundu (1870-1957 AD). The works produced by these scholars are still in the form of manuncripts as the objects of study in this paper. This is a library research with philological and historical approaches. There are several stages in philological research including inventory, description of manuscripts, transfer of script and transfer of language. To support those four phases of philological research, the researcher employes content analysis in doing further exploration to the resermanuscripts. Very supprising, specific findings are presented. First, there are fifteen interpretations in the manuscript of Fathu Al-‘Arifin and eight in the Bidayatu Al-Tauhid Fi Ilmi Al-Tauhid. While in Mukhtasaru Al-Mannan Ala Aqidahti Al-Arahman, the contents of the interpretation are not found. Secondly, the patterns of interpretive thoughts used by Ahmad Khatib al-Sambasi and Muhammad Basuni bin Muhammad Imran contained in Fathu Al-‘Arifin and Bidayatu Al-Tauhid Fi Ilmi Al-Tauhid are of sufistic interpretation using the tahlili method. Whereas the thought pattern of Ismail Mundu's interpretation in Mukhtasaru Al-Mannan Ala Aqidahti Al-Arahman cannot be found. It is because the 20-pages manuscript consists of a summary that discusses the science of tawheed and Ismail Mundu did not quote any verses of the Qur'an in the manuscript
Change and Development in Nyadran Ritual Tradition in Yogyakarta
Get PDFThe nyadran ritual is a ritual that usually conducted by Javanese Muslim to welcome Ramadhan or fasting month in the Islamic calendar. The essential element of the nyadran ritual is visiting the graveyard to clean up the grave and praying for the ancestors buried in the grave. However, in recent development, it seems that change and development are already happened to the nyadran ritual in some of its elements, such as reciting prayer together, parading the offerings to the graveyard, and end up with communal feast. The media construction is also influential, with the coverage of the nyadran ritual in Makam Sewu by various media, such as television, print media, and online media
AMTSÂL AL-QUR’AN DALAM PERSPEKTIF SOSIAL
Get PDFالملخص
التغيير الاجتماعي الذي يحدث في المجتمع هو نتيجة للتأثيرات الإيجابية والسلبية ، لذلك يجب أن يكون هناك دليل يمكن أن يوجه الناس لمتابعة التغيير الاجتماعي في اتجاه إيجابي. وفي القرآن الكريم هناك أساليب فى الأمثال لها دور كبير فعال في جعل الناس يميلون إلى فعل الخير ، ويبتعدوا عن الأشياء السلبية والتى تبين لنا أيضا ما حقيقة الهدف فى هذه الحياة الدنيا وكيفية التطبيق لهذه الأمثال على أرض الواقع ،وهذا الأسلوب أيضا أنسب طريقة ليمثل صورة عن حياة المجتمع ، سواء العادات الشخصية أو الأفكار أو الثقافة المتوفرة في المجتمع.بحيث يساهم هذا الأسلوب مساهمة كبيرة في توجيه الناس لمتابعة التغيرات الاجتماعية الصحيحة،والتي ترتبط بدورها بتفاعلاتهم فيما بينهم في المجتمع والبيئة الإجتماعية التي تقوم على الأخلاق النبيلة.
الكلمات المفتاحية: الأمثال و الاجتماعية و المجتمعية
Perubahan sosial yang terjadi dimasyarakat merupakan konsekuensi dari pengaruh positif dan negatif,sehingga perlu adanya pertunjuk yang bisa mengarahkan manusia dalam mengikuti perubahan socialke arah yang positif.Sebagai bagian dari uslûb (gaya bahasa) al-Qur’an, amtsâl memilik peran strategis menjadikan manusia untuk selalu cenderung melakukan kebaikan,serta mencegah dari hal-hal negatif, dengan cara memvisualisasikan secara jelas materi yang dibicarakan, sekaligus meniscayakan hakikat atau realitas yang hendak dikemukakan mewujud secara nyata. Amtsâl juga merupakan cara yang paling tepat untuk memberikan gambaran kehidupan suatu masyarakat, baik tabiat, kebiasaan, pemikiran, serta budaya yang terdapat dalam masyarakat tersebut. Sehingga amtsâl dengan berbagai bentuknya dalam al-Qur'an, mimiliki kontribusi yang cukup besar dalam mengarahkan manusia dalam mengikuti perubahan social yang bernilai positif, yang pada akhirnya berkorelasi pada interaksinya dengan sesama manusia dan alam sekitar yang berlandas pada akhlak mulia.
Kata Kunci: Amtsâl, Sosial, Kemasyarakata
DAKWAH BERSHALAWAT MELALUI MEDIA SOSIAL PERSPEKTIF HADIS (STUDI KASUS PRANK SHALAWAT DI CHANEL YOUTUBE GUS ALDI)
Get PDFSalawat to Rasulullah SAW is a form of worship that has many virtues in the teachings of Islam. Allah SWT and His angels also Salawat to Rasulullah SAW, of course, with different orientations. In preaching that Muslims always Salawat to Rasulullah SAW, many da'wah methods are used, such as making prayer assemblies, lectures, and preaching through social media. Talking about preaching Salawat on social media, there is a method of preaching through the YouTube channel. One of the YouTube channels that preach Salawat is the Gus Aldi YouTube channel. This YouTube channel preaches Salawat with a prank approach. This method of prank Salawat aims to make preaching for Salawat not boring because it contains jokes. But on the other hand, in Islamic teachings, not all jokes are allowed; even jokes are cursed. From this phenomenon, the author is interested in examining more deeply preaching with the prank Salawat method on Gus Aldi's YouTube channel. The methods used in this research are: 1) Descriptive qualitative research approach; 2) Virtual ethnographic research type; 3) The object of the study was Gus Aldi's channel; 4) Source data of prank Salawat contents on Gus Aldi channel; 5) Data collection tools for observation and documentation; and, 6) Data analysis using content analysis. This study's results are as follows: Prank Salawat on Gus Aldi's YouTube channel is a preaching method that chants Salawat to the Prophet. The object of this Salawat is the YouTube audience. It is packaged in the form of pranks or jokes to attract YouTube viewers' attention. Prank Salawat consists of two parts: First, the delivery of mau'idzatul hasanah and reciting Salawat. Second, prank with words, either by chatting or by calling, to cause feelings of annoyance, fear, emotion, admiration, or funny. At the end of the clarification, I apologize for the permission to broadcast and reward the target. Judging from the Prophet SAW's hadiths with the theme of jokes, jokes/pranks on Gus Aldi's YouTube channel are still within the corridors allowed by Islamic law.
Bershalawat kepada Rasulullahn SAW merupakan salah satu ibadah yang mempunyai banyak keutamaan dalam ajaran agama Islam. Allah SWT dan para malaikat-Nya juga bershalawat kepada Rasulullah SAW tentunya dengan orientasi yang berbeda. Dalam mendakwahkan agar umat muslim selalu bershalawat kepada Rasulullah SAW, banyak metode dakwah yang digunakan seperti membuat majelis shalawat, ceramah, dan dakwah melalui media sosial. Berbicara mendakwahkan shalawat di media sosial, maka ada metode dakwah melalui chanel YouTube. Salah satu chanel YouTube yang mendakwahkan shalawat ialah chanel YouTube Gus Aldi. Chanel YouTube ini mendakwahkan shalawat dengan pendekatan prank. Metode prank shalawat ini bertujuan agar dakwah untuk bershalawat tidak membosankan, karena berisi candaan-candaan. Tetapi di sisi lain, dalam ajaran Islam tidak semua candaan diperbolehkan bahkan ada candaan yang dilaknat. Dari Fenomena tersebut penulis tertarik untuk mengkaji lebih mendalam tentang berdakwah dengan metode prank shalawat pada chanel YouTube Gus Aldi. Adapun metode yang digunakan dalam penelitian ini ialah: 1) Pendekatan penelitian kualitatif deskriptif; 2) Jenis penelitian etnografi virtual; 3) Objek penelitiannya chanel Gus Aldi; 4) Sumber data meteri prank shalawat pada chanel Gus Aldi; 5) Alat pengumpul data observasi dan dokumentasi; dan 6) Analisis data menggunakan analisis isi (content analysis). Adapun hasil dari penelitian ini ialah sebagai berikut: Prank shalawat pada chanel YouTube Gus Aldi merupakan suatu metode dakwah yang mensyi’arkan shalawat kepada Rasulullah saw. Objek dari dakwah shalawat ini ialah para penonton YouTube, untuk menarik perhatian para penonton YouTube maka dikemas dalam bentuk prank atau candaan. Prank shalawat tersebut terdiri dari dua bagian. Pertama, penyampaian mau’idzatul hasanah dan melantunkan shalawat. Kedua, ngeprank dengan kata-kata, baik dengan cara mengobrol ataupun dengan cara menelpon sehingga bisa menimbulkan perasaan jengkel, takut, emosi, kagum ataupun lucu. Pada bagian akhir pengklarifikasian, minta maaf, izin untuk ditayangkan dan memberi reward si target. Ditinjau dari hadis-hadis Nabi SAW yang bertemakan candaan-candaan, maka candaan / prank pada chanel YouTube Gus Aldi masih dalam koridor-koridor yang diperbolehkan oleh syari’at Islam
KARAKTERISTIK SUMBER FORMIL DAN MATERIL HUKUM ISLAM DI INDONESIA
Get PDFThis paper aims to recognize the characteristics of the source of islamic law as represented by muhammadiyah fatwas, NU and MUI. Based on data analyzed with the method of content analysis, this paper concludes that textuality, which has long been pinned to Islamic jurists, is the main characteristic of the source of islamic law of the three fatwa institutions. In the Qur'an and hadith, NU prioritizes textuality as understood by the scholars of the Shafi'i School, while Muhammadiyah prioritizes the makbulah-an hadith. In the use of reason (ra'yu), the characteristics of the source of Islamic law of the three institutions are collectivity (collective ijtihad and scientific authority (professionalism). The main characteristic of the material source of Islamic law of the three institutions is good. Social beliefs and/or social customs ('urf) are characteristic of the material sources of Islamic law identified in Muhammadiyah and NU Fatwas, while subjugation to official authorities is identified in NU and MUI Fatwas, or subjugation via 'urf qanuni ("positive law") in Muhammadiyah Fatwas
Being Chinese Christian in the Totok Chinese Churches in Surabaya: Continuity and Change of Identities
Get PDFThis article explores the identities of Chinese Christians in the totok Chinese churches in Surabaya. The Chinese Christians refer to those who arrived in Surabaya from mainland China as Protestant Christians in the 1900s. They established the first Chinese church - the Tiong Hoa Kie Tok Kauw Hwee (THKTKH) in Surabaya. The THKTKH has become two independent synods, namely Gereja Kristus Tuhan (GKT, or the Church of Christ the Lord) and Gereja Kristen Abdiel (GKA, or the Abdiel Christian Church). The totok Chinese churches refer to churches that conduct the church services in the Chinese language or Mandarin (Guoyu). The article examines the culture, language, and origin of the Chinese Christians. After almost a century in Surabaya, there is some continuity and change of the Chinese Christian identity. They still regard themselves as totok, but the meaning of totok has changed. They embrace not only Chinese culture; but also mixed Chinese culture with Western culture and Indonesian culture, which results in the so-called hybrid culture. Mandarin is used in church services, whereas Indonesian language and English are also employed. The originality of the congregations is no longer mono-ethnic, which is Chinese. The Chinese churches have become multi-ethnic churches consisting of various ethnicities in Indonesia
The Ingenious Citizenship of The Paguyuban Ngesti Tunggal (PANGESTU) in Indonesia
Get PDFThis paper examines the practice of ingenious citizenship of an Indonesian spiritual group called Paguyuban Ngesti Tunggal (Pangestu), between their politics of religion (agama) and belief (kepercayaan). With the passing of the Constitutional Court Decision No. 97, 2017, the Indonesian government recognizes belief as another form of religious expression besides religion. Therefore, spiritual groups that are unable to be accommodated by religious or belief institutions have had difficulty accessing organizational rights, as they are considered ‘abject’ citizens. Even so, Pangestu has emerged as a spiritual group considered ‘abject citizens’ in the eyes of the state that has managed to survive. This paper will focus on two main questions: 1) How does the Indonesian government regulate citizens through the definition of religion and belief? 2) How does Pangestu respond to limited space for spiritual organizations between the recognition of religion and belief, by practicing ingenious citizenship? With these two formulations, this paper shows the relationship between the Indonesian government as an institution of control, and the spiritual organization of Pangestu as ingenious citizens. There will also be elaboration on strategies and unique tactics practiced by Pangestu to cope with the limited space given by the government
Suffering of The Righteous People in The Perspective of Religious Phenomenology
Get PDFSuffering is the reality of religious people, so suffering is an important theme of almost all religions. The negativity and depression involved with suffering invite religions to discuss it. Suffering is the constitutive reality of all humans. All human beings must suffer, but their faith makes them have a different perspective in reacting to it. This paper wishes to examine the theme of suffering in hermeneutic and phenomenology studies. The research model used in this paper is a qualitative model with as much as possible using hermeneutics by comparing several texts and understanding about suffering. The expected goal of deepening this theme is to find a more comprehensive understanding of suffering as a believer, and finally be able to unite spiritual suffering in the light of God. Life is not to suffer and die silly. Life is also not filled with the solitude of suffering merely, because clearly God created man not to make him suffer. Suffering is not sent to destroy the righteous, but it is suffering that will purify the righteous even more. Suffering is the reality of religious people, so suffering is an important theme of almost all religion
ROYALTY FOR THE LICENSE OF INTELLECTUAL PROPERTY RIGHTS ACCORDING TO ISLAMIC LAW
Get PDFThe purpose of this study is to describe Rolaty fees for intellectual property rights in Indonesia, according to Islamic law. The method used in writing this study is the library literature method. Data analysis using four stages, starting from data collection, data classification, data filtering, and drawing conclusions. Based on the results of the analysis, it can be concluded, first, royalties are compensation for the utilization of the Economic Rights of a Work or Related Rights Products received by the creator or the owner of the related rights. Royalty fee is a fee that must be paid periodically for the use of concepts, systems, inventions, processes, methods, logos, brands or names based on a franchise agreement, whether or not accompanied by a minimum or maximum amount of certain royalties. Second, in the rules of Shari'ah, matters relating to the distribution of business profits must be determined first at the beginning of the contract (contract). Royalty fee known in the contract or book printing cooperation agreement is an equation of profit sharing (profit) in muamalah fiqh, the size of which can not be set at the beginning except the profit rati