Dialogia: Jurnal Studi Islam dan Sosial
Not a member yet
237 research outputs found
Sort by
ISLAM DAN TRADISI JAWA: Pencarian Motif Dan Makna Dalam Tradisi Selametan Mendirikan Rumah Di Dusun Gentan Ngrupit Jenangan Ponorogo
Get PDFAbstract: Encountering between Islam and Javanese culture is fascinating to study. It is proved by cultural unique in Java community, such “selametan” tradition in building the house. Therefore, in this study discover two elements. First, look for the motivation in holding that tradition. Second, the depth meaning of “selamatan sajen” towards Javanese community. This study conducted qualitative approach and this was case study. This study focused on the relation between Islam Javanese culture. The population was the civilizing of Gentan, Ngrupit, Jenangan, Ponorogo. Observation and interview were used to collect the data. It was found that the existence of selametan sajen is as same as the Islamic assent. It was proved by Prophet Adam a.s and his son also used that tradition in the past. Moreover, the intended meaning of its culture is to pray to Allah. Then the purposes are, first, safeness during the process in building house; second, hopefully neighbors blessing. Selamatan tradition invites their neighborhood and gives them various kinds of food and snacks. Those are called as sajen. In line, selametan tradition such building a house, has contribution in spiritual education. As the reason, its sajen has different depth meaning of each symbol. And it can be seen in Islamic culture. Keywords: Mbah Pujonggo, Singkretis, Nayuh, Kembang Setaman
ONTOLOGI IBLIS DALAM AL-QUR’AN
Get PDFAbstract: The man carrying out his devotion to Allah SWT always harassed by demons. Devil is the enemy of Allah SWT. Indeed, the existence of Devil as the enemy of Allah SWT as well as humans. But who is the real devil? Do they belong to certain creature which are different from human beings, jinn, angels, animals and others?. Then, what is exactly interpretation of the devil in human life? This issue is very rarely discussed. The writer concludes that "Devil" is a genie. It also indicates that Allah has commanded angels andg genie to prostrate to Adam. These two creatures are commanded to prostrate. Thus, there is no kinds of Devil, as human beings, angels, animals and others. The term "satan" is used when he "in action" interferes humans. While the term "devil" is used in normal circumstances. To avoid the temptations of the devil, the Qur'an offers a very wise solution that is to keep people following the instructions or teachings written in the Qur'an. In asking for guidance (hida>yah), scholars divided into two kinds, namely first, the guidance that the actor is the man himself and secondly, the guidance that the actor is God. These instructions are not only the ability to know the direction of the first guidance, but also the ability to perform it. ملخص:كان الناس ÙÙŠ عبادة الله دائما سيواجهون الغرور من الإبليس. لا شك أن الإبليس عدو الله وعدو الناس. ولكن من هو الإبليس؟ هل هو مخلوق مثل البشر والجن والملائكة والØيوانات وغيرها؟ بخلا٠ذلك، كي٠Øقيقة تÙسير الإبليس ÙÙŠ Øياة الإنسان؟ وهذا لا يبØثة الباØثون. وخلص الكاتب أن " الإبليس" من الجن وهذا كما يشير ÙÙ‰ البيان على أن الله أمر لأن يسجد الملائكة والجن إلى آدم. وأمر الله السجود إلا على هذين المخلوقين. ولهذا ليس هناك مخلوق يسمى بإبليس، كما كان البشر والملائكة والØيوانات وغيرها، وكان هناك إلا الجن. وهذا يختل٠عن الشيطان لأن Ù…ØµØ·Ù„Ø "الشيطان" يستخدم عندما "ÙÙŠ الÙعل" يعني Øينما يوسوس البشر. وأما Ù…ØµØ·Ù„Ø "إبليس" يستخدم ÙÙŠ الظرو٠العادية. وللاجتناب عن غرور إبليس، يقدم القرآن Øلا بسيطا وهو أن يعمل الناس الإرشادات المكتوبة ÙÙŠ القرآن الكريم. وينقسم العلماء إلى أمرين لطلب الهداية، أولا: الهداية التي هو من Ù†Ùسه وثانيا، الهداية التي جاءت من عند الله. وهذه الهداية الثانية ليست مجرد القدرة على معرÙØ© ما كما ÙÙ‰ الهداية الأولى، ولكن أيضا القدرة على أداء الهداية التي ملكها. Abstrak: Manusia dalam menjalankan pengabdiannya kepada Allah SWT. selalu diganggu oleh iblis. Iblis merupakan musuh Allah SWT. Memang keberadaan Iblis sebagai musuh Allah SWT””demikian juga manusia””tidak diragukan lagi. Tetapi, terkait siapa sebenarnya iblis tersebut? Apakah ia merupakan makhluk tersendiri sebagaimana kemakhlukan manusia, jin, malaikat, hewan dan lain-lain?. Lain daripada itu, apa sebenarnya tafsir dari iblis dalam kehidupan manusia? Hal ini amat jarang disentuh oleh para akademisi. Penulis berkesimpulan bahwa yang disebut “Iblis” adalah golongan jin. Hal ini juga mengindikasikan bahwa yang diperintahkan oleh Allah SWT. untuk bersujud kepada Adam adalah malaikat dan jin. Kedua makhluk inilah yang mendapat perintah untuk bersujud. Dengan demikian, berarti tidak ada makhluk yang bernama Iblis, sebagaimana makhluk manusia, malaikat, hewan dan lain-lain. Yang ada adalah makhluk jin. Hal ini beda dengan syetan. Terma “setan” digunakan ketika ia “in action” mengganggu manusia. Sedangkan terma “iblis” digunakan dalam keadaan biasa (normal). Untuk menghindari godaan iblis, al-Qur’an menawarkan solusi yang sangat bijaksana yaitu agar manusia mengikuti petunjuk atau ajaran yang tertulis dalam al-Qur’an. Dalam memohon petunjuk (hida>yah), ulama membagi menjadi dua, yaitu pertama, petunjuk yang pelakunya adalah manusia itu sendiri dan kedua, petunjuk yang pelakunya adalah Tuhan. Petunjuk ini tidak sekadar kemampuan untuk mengetahui arah seperti petunjuk pertama, tetapi sekaligus kemampuan untuk melaksanakan isyarat-isyarat yang dimiliki. Kata Kunci: Iblis, the Qur'a>n, Manusia, Hida>yah.
RELIGIUSITAS GAYA BARU (Kajian atas Fenomena Kebangkitan Sufisme Kelas Menengah Perkotaan di Yogyakarta)
Get PDFAbstract: Recently, the urban middle-class Sufism has become a phenomenon that successfully transforms the look of Islam into its own distinctive appeal with other forms of da’wah. This study focused on the implementation of Sufi preaching, which shows new strength in several places including Indonesia. For instance, da’wah carried out by the three Kyai, namely, Hamdani Bakran Adz-Dzakiy, Gus Miftah and Gus Muwafikin Yogyakarta. This study employed qualitative research approach and case study was the research design. The setting of this research was in 3 modern Islamic Boarding School in Yogyakarta. The findings showed that that the pattern of Sufism occurring in the middle class in Yogyakarta is a modern Sufi form. It is not tied to a particular stream of tarkat but it further develops the flow of the existing line. Also, there is no extremelystrict relationship between Kyai and jama'ah. The model of communication employed by Kyai to jama'ah is in the form of dhikr, prayer, shalawat as well as entrepreneurship and leadership training that introduce the values of Sufism. The middle-class Sufism model in Yogyakarta is a prototype of today's Sufism model. Brilliant idea in handling preaching by inviting artists becomes the stimulus for the community to join preaching and dhikr. ملخص:أصبØت الطبقة الوسطى من الصوÙية المدنية ظاهرة تØوّل وجه الإسلام ÙÙ‰ مجال الدعوة. وتركز هذه الدراسة على تنÙيذ الدعوة الصوÙية التي أصبØت قوة جديدة ÙÙŠ العديد من الأماكن ÙÙŠ إندونيسيا. ومثال ذلك الدعوة التي قام بها ثلاثة أساتيذ وهو Øمدان بكران الذكي، وأستاذ Ù…ÙتاØØŒ وأستاذ مواÙÙ‚ØŒ وكانوا ÙÙŠ منطقة يوجياكرتا. ومنهج هذا البØØ« هو البØØ« النوعي، باستخدام دراسة الØالة. ويقع هذا البØØ« النوعي ÙÙ‰ ثلاث معاهد الإسلامية الØديثة بيوجياكرتا. واستنتجت الباØثة أن نمط الطريقة الصوÙية الذي Øدث أثناء الطبقة الوسطى ÙÙŠ يوجياكارتا هو شكل من أشكال الطريقة الصوÙية الØديثة التي لا ترتبط بطريقة صوÙية خاصة بل لتطوير الطريقة الموجودة، وكانت العلاقة بين المرشد والجماعة غير قوية. وكان شكل الاتصال بين المرشد والجماعة ÙÙ‰ جماعة الذكر، والدعاء، والصلاة. وكذلك تدريبات لريادة الأعمال والرياسة التي تغرس Ùيها القيم الصوÙية. الطريقة الصوÙية من الطبقة الوسطى ÙÙŠ يوجياكارتا هو نموذج الطريقة الصوÙية التي ÙŠØبها الكثير من الناس. براعة المرشد ÙÙ‰ دعوة الذكر، بما ÙÙŠ ذلك الدعوة إلى الÙنانين للØضور ÙÙ‰ المجلس، هو من السبب ÙÙŠ أن يشارك المجتمع ÙÙ‰ مجلس الذكر. Abstrak: Belakangan ini, sufi kelas menengah perkotaan telah menjadi fenomena yang berhasil mengubah wajah Islam menjadi distinc tersendiri di banding dengan bentuk dakwah lainya. Kajian ini menfokuskan pada pelaksanaan dakwah sufi, yang menunjukkan kekuatan baru di banyak tempat termasuk Indonesia. Sebagai contoh adalah dakwah yang dilaksanakan oleh ketiga Kyai, yakni, Hamdani Bakran Adz-Dzakiy, Gus Miftah dan Gus Muwafik yang ketiganya berada di wilayah Yogyakarta. Paradigma penelitian ini adalah penelitian kualitatif, dengan metode studi kasus. Penelitian kualitatif dengan setting 3 Pondok Pesantren modern ini mendapatkan kesimpulan bahwa pola sufisme yang terjadi pada kelas menengah di Yogyakarta ini adalah bentuk sufi modern yang tidak terikat pada satu aliran tarikat tertentu tetapi lebih mengembangkan pada aliran tarikat yang sudah ada dan tidak ada hubungan yang sangat ketat antara Kyai dengan jama’ah. Adapun bentuk komunikasi yang dijalankan antara Kyai dengan jama’ah meliputi dzikir, doa, dan shalawat serta training-training kewirausahaan dan leadership yang menanamkan nilai-nilai sufisme. Model sufi kelas menengah di Yogyakarta adalah prototipe model sufisme masa kini yang banyak digandrungi oleh masyarakat. Kecanggihan dalam mengemas pengajian para kyai, termasuk mendatangkan artis, adalah alasan tersendiri para masyarakat untuk mengikuti pengajian dan dzikir yang dilakukan. Keywords: Sufi Modern, Kelas Menengah
PERAN KIAI MUHAMMAD HASAN DALAM PROSES PENYEBARAN AGAMA ISLAM DI DESA KARANGGEBANG
No full textAbstract: This paper examined the history of the development of Islam in Karanggebang Village founded by Kyai Muhammad Hasan. He is a descendant of Kyai Nur Sodiq. Karanggebang Village Ponorogo has its own uniqueness. This village still keep evidences of the history of Islamic civilization since the 18th century. The historical evidences is in the form of the mosque, the tomb, the heirloom, the ancient house, and other artifacts that are the heritage of Islam's history and development. In addition, as a historical heritage of Islamic education is existed in terms of relics of school buildings called PGA (Teacher Religious Education). Research of history and Islamic culture proved that the development of Islam in Java influence the various aspects of life. It is occurred due to the methods applied by the Ulama and Kyai in spreading Islam in the land of Java, especially in the village Karanggebang Jetis district Ponorogo district that appreciate the culture of Java. This kind of method is appropriate to the character of Ponorogo residents who tend to moderate and prioritize the harmony in life. It is in line with the concept of Frans Magnis Suseno who claims that Javanese has a respectful and friendly characteristics. ملخص:تبØØ« هذه المقالة ÙÙ‰ تاريخ تطور الإسلام ÙÙŠ قرية كارانج جيبانج التي أسسها أستاذ Ù…Øمد Øسن. وهو سليل أستاذ نور صديق. قرية كارانج جيبانج ÙÙ‰ بونوروغو من القرية الأنيقة. هذه القرية توÙر الكثير من الأثار التاريخية للØضارة الإسلامية التي لا تزال موجودة Øتى اليوم. كان مجيئ الإسلام ÙÙŠ قرية كارانج جيبانج قبل القرن 18 ميلاديا. الآثار التاريخية ÙÙŠ قرية كارانج جيبانج التي تدل على ذلك هو المسجد، والمقبرة، والتراث، والمنازل القديمة، والآثار الÙنية. وبجانب ذلك هناك آثار تاريخية ÙÙŠ مجال التربية الإسلامية وهي بناء المدرسة الخاصة للمعلم دين الإسلام. أثبت المؤرخون أن تطور الإسلام ÙÙŠ جزيرة جاوة لايؤدي إلى الصراع ÙÙ‰ جوانب الØياة الاجتماعية. وهذا لا ÙŠÙÙƒ من الطريقة التي يستخدمها العلماء ÙÙŠ نشر الإسلام ÙÙŠ جزيرة جاوة، وخاصة ÙÙŠ قرية كارانج جيبانج التي تقدم الدعوة اللينة المناسبة لطبيعة السكان كارانج جيبانج الذي يميل إلى Ø§Ù„ØªØ³Ø§Ù…Ø ÙˆØ§Ù„Øياة السليمة. وهذا يناسب بقول Ùرانس ماغنيس سوسينو إن سكان جزيرة جاوة لين ومÙتوØ. Abstrak: Tulisan ini akan mengkaji bagaimana sejarah perkembangan Agama Islam di Desa Karanggebang yang didirikan oleh Kiai Muhammad Hasan. Kiai Muhammad Hasan adalah keturunan dari Kiai Nur Sodiq. Desa Karanggebang Ponorogo memiliki keunikan tersendiri. Desa Karanggebang merupakan desa yang di dalamnya masih menyimpan banyak bukti-bukti sejarah peradaban Islam yang masih ada hingga saat ini. Islam di Desa Karanggebang sudah ada sejak sebelum abad 18 M. Bukti”“bukti sejarah di Desa Karanggebang yang masih ada hingga detik ini adalah masjid, makam, pusaka, rumah kuno, dan artefak lainnya yang merupakan peninggalan sejarah dan perkembangan Islam di desa Karanggebang. Selain itu sebagai peninggalan sejarah desa ini, perkembangan di bidang pendidikan Islam juga menjadi bukti sejarah perkembangan Islam di Desa Karanggebang, dengan ditandai peninggalan bangunan gedung sekolah bernama PGA (Pendidikan Guru Agama). Penelitian sejarah dan kebudayaan Islam yang telah dilakukan oleh Para ahli membuktikan bahwa perkembangan Islam di tanah Jawa tidak banyak menimbulkan goncangan dalam berbagai segi kehidupan masyarakat. Hal ini tidak lepas dari metode yang digunakan oleh para Ulama dan Kiai dalam menyebarkan agama Islam di tanah Jawa khususnya di desa Karanggebang kecamatan Jetis kabupaten Ponorogo yang bersikap toleran terhadap budaya lama tanah Jawa. Pendekatan semacam ini sangat sesuai dengan watak penduduk Ponorogo yang cenderung moderat serta mengutamakan keselarasan dalam hidupnya. Hal ini sejalan dengan pendapat Frans Magnis Suseno yang menyatakan bahwa Jawa memiliki ciri khas yang lentur dan terbuka. Kata kunci : Perkembangan Islam, Kiai Muhammad Hasan, Karanggebang
Transformasi Budaya Dalam Al-Qur’an
No full textAbstract: Everyone wants to have prosperity in their life. But in the point of fact, not all people are able to fulfill their fancy. As the result, such question rises "Why do all fancies have not been fulfilled?" To overcome that problem, Al-Qur’an offers a solution that discusses about concept of fulfillment. This concept draws the movement of human mindset and it called as Cultural transformation. Moreover, mindset is the basic fundamental and its fundamental affects other aspects of human life. Furthermore, they are four terms of culture such cultural values, cultural systems, social system, physical culture (elements of physical cultures). While cultural values are defined as vantage of life, priority, time allotment, human point of views, and natural views
INTERPRETASI KONTEKSTUAL (Studi Pemikiran Hermeneutika Al-Qur’an Abdullah Saeed)
Get PDFAbstract: The existence of al-Qur'an as Muslim guidance is the last decision; its presence is most fundamental for Muslims. Al-Qur’an is not only as reading text but also as a reference in daily life. However, al-Qur’an as guidance, in fact, why does it frequently occur a significant difference between its own adherents? The answers are due to different interpretations among them, most Muslims have a tendency to believe in a literal interpretation, while others supposed to contextual interpretation method because it is considered more appropriate. Abdullah Saeed offered contextual interpretation to address this issue; he campaign the importance of contextual interpretation based on the spirit of the age. Exploring the importance of contextual interpretation Abdullah Saeed includes: First, the hermeneutic of al-Qur’an; Saeed focused on ethico-legal verses. Saeed considered this verse is often interpreted literally an sich and ignore the context of revelation and interpretation. Secondly, before establishing all interpretation models, Saeed organized theoretical foundation for contextual interpretation by reading and critiquing tradition of interpretation of al-Quran. Third, Saeed’s hermeneutic known as a continuation of Fazlurrahman’s hermeneutic. The theoretical foundations of Saeed’s contextualization interpretation are first, the link between revelation and socio-historical context surrounding them; second, the phenomenon of flexibility in how to read al-Quran. Third, internally al-Qur’an cannot be understood as such textual approach in hence it should know in what context its verses are read.Keywords: Penafsiran Tekstual, Sab’at Ah}ruf, ethico-legal texts dan Interpretasi Proto Contextualis
FENOMENA JILBAB DALAM PERSPEKTIF SOSIOLOGI
No full textAbstract: Hijab is an obligation for women Muslim. In sociological perspective, hijab is a social dimension symptom and bring positive value. Moreover, head scarf also has negative value. Now days, hijab is interpreted as individual subjectivity, such as almost people ensure that head scarf is religious orders, belief, fashion and some are many are considered as enforcement
TASAWUF DAN RADIKALISME ATAS NAMA ISLAM (Suatu Alternatif Mencegah Radikalisme di Dunia Islam)
No full textAbstract: Violence in the name of Islam is increasingly worrying. Mass murder, kidnapping and terror have spread throughout the world, including Indonesia. One of factors that caused those conditions is human failure in modern era. They lose their vision and spirituality. They learned divinity and religious doctrines instantly. It means that they just leaned those doctrines on the surface. While, the inner meaning of thariqat and haqiqat, are never been touch. As a result, they lost the truth and closed by power lust, selfish and self-righteous. In hence, religion becomes creepy. Then to eliminate this radicalism is by studying Sufism greater in depth, in order to gain batiniah knowledge. Its knowledge leads to the center of truth. And it manifests into beautiful forms, full of harmony and brotherhood. As the result, peaceful is reached without violence in the name of Islam
DARI ”˜ABID AL-JABIRI TENTANG EPISTEMOLOGI ARAB ISLAM
Get PDFoai:ojs.pkp.sfu.ca:article/275Abstract: To deal with modernity, al-Ja>biri> offered an alternative reading mothods which was then called Qira>'ah mua's}irah (contemporary readings) with its characteristics ja'lu al-maqru>' mu'a>s}ir li>nafsih wa mu'a>s}ir lana>. The method is defined into two steps: first, fas}l al-maqru>' 'an al-qa>ri> (subject took distance from the object study to obtain objectivity), second, was}l al-qa> ri> ' an al-maqru> '(the subject has a link himself with the object of study in order to actualize and measure the relevance of the present subject). Furthermore, al-Ja>biri> concluded that Arabic reasoning divided into three epistemological systems, first indication system (baya>ni> epistemology) is a system that first appeared in Arab thinking. Nevertheless, al-Ja>biri> considered that this epistemology is strongly influenced by Badui (a'rabi>} so that it is not excessive called as hegemony, thus allowing it to be criticized. Second, 'Irfa>ni> system ('Irfa>ni>’s epistemology}) in which knowledge is acquired through God exposure to His slaves (Kashf}) after the spiritualists (riya>d}ah). Departing from here, al-Ja>biri> actually scientific obtained in this way failing to provide a convincing conclusion. Third, the burha>ni’s system (burha>ni> epistemology) in which al-Ja>biri> is very skewed vision him- emphasized the innate potential source of knowledge is reasonable. Nevertheless, there are opposition who judge that al-Ja>biri> inconsistency against his own behavior, one hand he refused Marxist reading style of tura>ts, but on the other hand, the way he criticized 'Irfa> ni> and prioritized Burhani, then it is considered to be Marxist models. However, there are some scientists who considered that the discovery of al-Ja>biri> is one form of methodological revolution in reading tura> ts, the readings epistemologically useful to articulate the gap tradition (tura> ts) and modernity.Keywords: Tradisi (Tura>th), Qira>’ah Mu’as}irah, Baya>ni>, Burha>ni> dan ”˜Irfa>ni>
AKTUALISASI NILAI-NILAI AL-QUR’AN DALAM MEWUJUDKAN KERUKUNAN DAN PERDAMAIAN ANTAR UMAT MANUSIA
No full textAbstract: Al-Qur'an is as Moslem guidance that taught more values. Recently, many more wars, conflicts, and dissensions are disharmony the social interaction. Those accidents brought religion to legitimate its actions and the verses of Qur’an are also used to excuse those ones. This paper explains how the values in Qur’an can be realized to construct human life peacefu