Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya
Not a member yet
159 research outputs found
Sort by
Rethinking Hijab in Contemporary Indonesia: A Study of Hijab Community “Tuneeca Lover Communityâ€
Get PDFHijab (veil) for female Muslims has been subject to a debate regarding its meanings. On the one hand, it represents the virtue of religious obedience and piety. Still, on the other hand, it is associated with the form of women oppressions in the public domain. At this point, the hijab has been an arena of contesting interpretations. Meanwhile, contemporary Indonesia is witnessing the increase in the use of veil among urban female Muslims that leads to the birth of various hijab wearer communities. One of them is Tuneeca Lover Community (TLC). This community has become a new sphere where female Muslims articulate their ideas about Islam through various activities such as religious gathering, hijab tutorial class, fashion show, and charity activities. This study seeks to answer several questions: Why do these women decide to wear a hijab? Why do they join the TLC? How do they perceive the veil? Is it related to religious doctrines or other factors such as lifestyle? This research employs a qualitative method using documentation and interview to gather the data among 150 members of the TLC. This research shows that their understanding of the hijab results from the common perception that places the veil as a religious obligation. Nevertheless, each of the members has one's orientation over the hijab. This paper also suggests that they try to transform this understanding into modern settings. As a consequence, they are not only committed to the traditionally spiritual meaning of the hijab but are also nuanced with modern ideas such as lifestyle and particular social class. Their participation in the TLC enables them to reach both goals simultaneously
Intellectual Genealogy of Tuan Guru H.M Said Amin Bima (1936-2015)
Get PDFThe study on the Ulama in the Eastern Part of Indonesia, especially Bima and its surrounding area was scarcely limited, especially related to the Ulama Network in Nusantara during the XVIII-XX centuries. This study is expected to not only contribute to this lack of knowledge about the subject but also to pave a way for sustainable study on the network of Ulama from Bima in Nusantara. This paper will investigate one of the Ulama or Tuan Guru who lived in the XX century, which was the last generation of Ulama from Bima’s involvement in the Ulama Network of Nusantara, called Tuan Guru H. M. Said Amin. This study is focused on the intellectuality chain hence, its correlation with the Ulama Network of Nusantara can be found and this paper is concluded with several of his thoughts in Islamic law
Characteristics of the Qur'anic Manuscript from Menoreh Magelang
Get PDFThis article focuses on Quranic manuscripts that are believed to be attributed to Prince Diponegoro. This Quranic manuscript stored in Magelang and was brought by Prince Diponegoro during the Java War (1825-1830 AD), which he led. Previous researchers have studied Prince Diponegoro’as a religious figure, but no one has examined Quranic manuscripts that credited to his legacy. Through the Philology approach, this paper shows authentic Quranic manuscripts originating from the time of Prince Diponegoro's life. Illumination with Javanese floral style in the manuscript has similarities with the Quranic manuscript collection of the Pura Pakualaman museum with a watermark that shows paper production around 1823-1824 AD. The content of the manuscript strengthened the data on the use of Imla'i rasm, and reading symbols in the Manuscripts shows the characteristics of the development of Qur'anic science in the 19th century
Conflict and Integration in The Salafi-Wahabi Purification Movement in South Kalimantan
Get PDFThis article intends to discuss the development of the Salafi-Wahabi movement in South Kalimantan in relation to conflict and integration. In South Kalimantan, the development of the Salafi-Wahabi movement was quite fast. Although less than two decades, this group's preaching has covered almost all regions in this province. The development of this group in recent years has become a topic of discussion among people in South Kalimantan, in both ways: pro and contra. This article employs a qualitative method that contains the study of literature and fieldwork. Fieldwork conducted in Banjar, South Kalimantan, to gather data related to the development of the Salafi-Wahabi movement and its implications to the changes community’s social order related to conflict and integration. The research shows that there are many issues of the Islamic purification movement that caused a strong response from the community that potentially prone to conflict. For example, are its teaching on Tawheed (monotheism) and accusation of many practices as bid’ah (heresy), which targeted respected local figures or groups like Guru Sekumpul in traditional circles. It becomes the main factor of the negative view of the Salaf-Wahabi group. However, there are some efforts made by Salafi-Wahabi to integrate their activities into the Banjar community
The Contribution of Muhammad Mahfuzh Al-Tarmasi to the Hadith Studies in Indonesia
Get PDFThis study examines the contribution of Mahfuzh Al-Tarmasi, Javanese-born scholars, who live in Mecca in Hadith studies in Indonesia. This study employs a qualitative method with a historical approach to trace al-Tarmasi contribution in Hadith studies in Indonesia. After analyzing the primary and secondary sources, this study shows that Mahfuzh Al-Tarmasi is one of the prominent Islamic scholars of Indonesia in the nineteenth century who have contributed greatly and significantly to the study of hadith and the science of Hadith (‘ilm al-riwÄyat) in Indonesia. The contribution of Mahfuzh Al-Tarmasi can be seen by the fact that he had so many students who learned Hadith and the science of Hadith from him, not only from Indonesia but also from abroad such as Malaysia, India and other countries. He also produced works in the field of Hadith and the science of Hadith. Besides that, he had explained the book Alfiyyah Al-SuyÅ«á¹Ä« by the title Manhaj DhawÄ« al-Nazhar: Sharḥ ManzhÅ«mah ‘Ilm al-Ä€thÄr, a work containing science of Hadith, written only in four months. In this book, he had encreased twenty stanza poems to the book of Alfiyyah Al-SuyÅ«á¹Ä«
Religious Expression of Millenial Muslims within Collective Narcissism Discourse in Digital Era
Get PDFThis article focuses on examining how the religious expression of Indonesian millennial Muslims in the landscape of collective narcissism discourse in the present digital era. This study investigates the social media activities of NU and Muhammadiyah youth organizations, Pemuda Hijrah, Indonesia Tanpa Pacaran, and some of the Radical Groups like ISIS. This study employs discourse analysis with social psychology approach. The result of this research shows that the religious expression of millennial Muslims in Indonesia can be categorized into six types, namely: actual-modernist Islam, cultural-pluralist Islam, liberalist Islam, apathetic Islam, scriptural-fundamentalist Islam, and radical Islam. Whereas in the discourse of collective religious narcissism, based on several cases study show that mainstream Islamic organizations such as NU and Muhammadiyah, the activities can be categorized as positive collective religious narcissism. Meanwhile, Pemuda Hijrah and Indonesia Tanpa Pacaran are categorized as negative collective religious narcissism. This consideration resulted from their claim as of better than the other group. On the other hand, radical group activities such as ISIS is categorized as destructive collective religious narcissism because they claim rigidly and unequivocally accused others sinful, heretic, and astray and deserve to be banished. In other words, this is the phenomenon of religious expression, which ironically, belongs to acute destructive narcissism
Kampung Kuta Religion: Social, Economic and Religious Structures of Indigenous Community in West Java
Get PDFKampung Kuta is one of the Sundanese traditional villages in West Java. They believe in the myth of the sacred forest and the origin of their ancestors which is preserved by the phrase of amanah and taboos. This article aims to analyze the indigenous religion of Kampung Kuta community. The study focuses on analyzing the relationship between social, economic and religious structures as its constituent elements. Using an ethnographic studies based on structural functionalism theory, this study shows that the religious construction of Kampung Kuta has a mutually influential relationship with both economic and social structures. The economic structure depends on the livelihoods of farming and gardening which are determined by the changing seasons and natural phenomenon. This then created religious structures that were magical and ritualistic. The people believe that the forest and their places are surrounded by cosmic forces of the Sacred. Various myths and beliefs in the common origins of ancestors influence the structure of social life to preserve the nature together. It can be reflected in the kinship system, social solidarity between relatives, social harmony and lifestyle of simplicity
The Concepts of Nosarara Nosabatutu in the Kaili Community : Inspiration for Religious Harmony in Indonesia
Get PDFThis article aims to describe the local wisdom and values of Nosarara Nosabatutu in the Kaili community in Central Sulawesi using an axiological perspective as an inspiration for religious harmony in Indonesia. This research employs a qualitative method in the field of philosophical axiology. The object of research material is the teaching of nosarara nosabatutu, and the formal object is the theory of objectivism of values. The analysis shows that family values are at the vital value level, while the value of unity is at the spiritual value level in the Schelerian hierarchy. Both values indicate spiritual sentiments and spiritual preferences. Nosarara teaches individuals to love others as their brothers, as reflected Kaili’s term of sararata le or sararata ia which means s/he is a family. Spiritual nosabatutu teaches one to take care of the family property as shared wealth and also keep other people's secrets because everyone in the Kaili ethnic group comes from the same womb and lives from the same treasure as a family
Mopo’alati Tradition In The Coastal Muslim Community At Molotabu Beach Bone Bolango District
No full textThis paper elaborates on the reality of the Mopo'alati tradition in Gorontalo. It expresses respect, hopes to the sacred, and supernatural. This tradition is celebrated once a year in the month of Muharram by Muslim communities on the coast of Molotabu as an expression of gratitude and prayer of salvation in facing a hard life and challenging sea. The study used a qualitative descriptive method through ethnographic design in order to understand deeply the philosophy of the tradition and its correlation with world life. Mopo’alati tradition is urgent to be studied in order to identify the inconsistency values deviates from Islam and encouraged the ritual ceremony to Islamic nuance. The finding illustrates that Gorontalo society is very fanatical about Islam, thus all mental-spiritual activities, social activities, and traditions must be based on the philosophy of “Adati hulo huloa to Syara’ah, Syara’ah hula hula’a to Qur’aniâ€. It means the custom bases on religious values and the religious values base on Alquran. This philosophy contains the very deep meaning of tauhid (God's values). On another side, Gorontalo society defenced the ancestor's tradition even though it deviated from Islamic values. Nowadays, Mopo’alati tradition is packaged in a ritual format by giving a more objective moral light. The ceremony was started by doing two rakaat of unobligation pray, reciting al-Waqi’ah verse, al-Rahman verse, and Yasin verse, reciting zikir, and closed by reciting safety pray. Mopo’alati ceremony was closed by giving food, cakes, and money which collected in a ceremony to poor people around the village
From Exclusivism to Pluralism: Shifting Perspective of the Gereja Protestan Maluku (GPM) in Interreligious Relations
Get PDFThis article aims to find out and describe the shifting position of the GPM (Gereja Protestan Maluku) as to other religions, especially Islam. Through library research towards some important documents of the GPM, the researcher found out the development of theological perspectives of the GPM which are fundamental and important for the GPM in understanding other religions. In studying these documents, this study discovered that the position of the GPM as to other religions before the social conflict in 1999 and 2004 are differ significantly to that of after the social conflict. In the document of PIP/RIPP in the period of 1995 to 2005, before the social conflict, they described clearly that the GPM recognizes other religions as the object of its mission. In contrast, in the same document of the period of 2005 to 2015, after the social conflict, they state that the GPM embraces other religions as its partner. Even in the newest document of Ajaran Gereja GPM, they state that God in Jesus Christ is the Savior of all human beings without religious categories. These theological notions have a significant impact on the GPM in shaping its relation with other religions. Not only the theological normative notion, but also the cultural perspectives such as Pela have opened the possibility for the Moluccan Moslems and Christians to coexist as brothers and sisters