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Theo-Anthropocentric Paradigm on Qur’anic Interpretation in the Modern-Industrial Era; A Review of Cultural Interpretation by Cliffort Geertz
No full textIntroductory Pages, MILLATI Vol 1 No 1 Juni 2016
No full textMILLATI: Journal of Islamic Studies and Humanities
Volume 1, Nomor 1, Juni 2016
Metodologi Penafsiran Kontekstual; Analisis Gagasan dan Prinsip Kunci
Penafsiran Kontekstual Abdullah Saeed
MK Ridwan ........................................................................................................ 1
Dari Ibrahim M. Abu Rabi’ tentang Problematika Studi Islam
Kontemporer
Hasan Mahfudh ............................................................................................... 23
Menyoal Kembali Teori Evolusi Agama J.G. Frazer dalam Keberagamaan
Masyarakat Jawa
Muhammad Rikza Muqtada............................................................................ 41
Qashidah Burdah sebagai Media Pengobatan Magis-Ekonomis:
Studi terhadap Tradisi Pembacaan Qashidah Burdah terhadap
Orang Sakit di Desa Sera Timur Kecamatan Bluto Kabupaten Sumenep
Propinsi Jawa Timur
Ahmad Faidi ..................................................................................................... 61
Polemik Arah Kiblat dan Solusinya dalam Perspektif al-Qur’an
Ngamilah .......................................................................................................... 81
Solusi Konflik Sosial dalam Perspektif al-Qur’an
Sukring ........................................................................................................... 103
Bahaya Radikalisme terhadap NKRI
Nur Khamid ................................................................................................... 12
Cover MILLATI Vol 1 No 1 Juni 2016
No full textMILLATI: Journal of Islamic Studies and Humanities
Volume 1, Nomor 1, Juni 2016
Metodologi Penafsiran Kontekstual; Analisis Gagasan dan Prinsip Kunci
Penafsiran Kontekstual Abdullah Saeed
MK Ridwan ........................................................................................................ 1
Dari Ibrahim M. Abu Rabi’ tentang Problematika Studi Islam
Kontemporer
Hasan Mahfudh ............................................................................................... 23
Menyoal Kembali Teori Evolusi Agama J.G. Frazer dalam Keberagamaan
Masyarakat Jawa
Muhammad Rikza Muqtada............................................................................ 41
Qashidah Burdah sebagai Media Pengobatan Magis-Ekonomis:
Studi terhadap Tradisi Pembacaan Qashidah Burdah terhadap
Orang Sakit di Desa Sera Timur Kecamatan Bluto Kabupaten Sumenep
Propinsi Jawa Timur
Ahmad Faidi ..................................................................................................... 61
Polemik Arah Kiblat dan Solusinya dalam Perspektif al-Qur’an
Ngamilah .......................................................................................................... 81
Solusi Konflik Sosial dalam Perspektif al-Qur’an
Sukring ........................................................................................................... 103
Bahaya Radikalisme terhadap NKRI
Nur Khamid ................................................................................................... 12
The Teaching Of Religious Moderation In The Arba’in Hadith Of Mahfuzh al-Tarmasi and The Arba'in Hadith Of Hasyim Ash'ari
Full text linkIn the first of 20th century, there were two local hadith books written by two archipelago scholars whose teacher and student status, namely the al-Minhah al-Khairiyah fî Arba’îna Hadîtsan min Ahâdîtsi Khair al-Bariyyah by Mahfuzh al-Tarmasi (d. 1919/1920 AD) and the Arba’ûna Hadîtsan Tata’allaqu bi Mabâdi’u Jam’iyyatu Nahdlatu al-Ulamâ’ by Hasyim Ash'ari (d. 1947 AD). Both of books have a different theme structure from the Arba'in tradition books written by their teachers in the Middle East. For this reason, this paper focuses on how the writing context and the intelectual discourse are contained in the text. The two books of Arba’in hadith were written in order to counter wahabism that at that time attacked the religious thoughts and practices of the archipelago Muslims with the accusations of takfirism. The morality in these books is more directed to moderate the attitudes towards anyone, even against the enemy. As like Ritchey, yellow book or turats is an effective medium for moderating religious attitudes in Isla
Implementasi Permendagri Nomor 108 Tahun 2019 tentang Pembuatan Kartu Keluarga pada Pernikahan yang Belum dicatatkan: Studi di Dinas Kependudukan dan Catatan Sipil Kabupaten Kediri
Full text linkABSTRAK
Terbitnya Peraturan Menteri Dalam Negeri Nomor 108 Tahun 2019 berakibat pada kemudahan akses untuk membuat Kartu Keluarga yang ditunjang dengan Surat Pernyataan Tanggung Jawab Mutlak perkawinan belum tercatat. Dalam lingkup Dinas Kependudukan dan Catatan Sipil Kabupaten Kediri terdapat penduduk yang ingin mengajukan permohonan pembuatan Kartu Keluarga baru dengan status kawin belum tercatat. Selain itu, kondisi status kawin belum tercatat juga terjadi karena kebijakan perubahan database kependudukan.
Tujuan penelitian ini untuk melihat implementasi pembuatan Kartu Keluarga pasangan nikah belum dicatatkan di Dinas Kependudukan dan Catatan Sipil Kabupaten Kediri berupa penerapan dan prosedur yang ada. Serta menganalisis implementasi pembuatan Kartu Keluarga tersebut dalam pandangan kepastian hukum Gustav Radbruch.
Penelitian ini merupakan penelitian hukum empiris dengan pendekatan yuridis sosiologis. Pengumpulan data menggunakan metode wawancara dan dokumentasi. Bahan penelitian primer berupa data hasil wawancara yang didukung data sekunder berupa peraturan perundang-undangan dan buku yang berkaitan. Teknik analisis data menggunakan pemeriksaan data, klasifikasi data, verifikasi, analisis dan kesimpulan.
Hasil penelitian menunjukkan bahwa: (1) Implementasi pembuatan kartu keluarga dengan status kawin belum tercatat diterapkan Dinas Kependudukan dan Catatan Sipil Kabupaten Kediri berdasarkan aturan petunjuk pencantuman sesuai Surat Edaran Nomor 472.2/15145/DUKCAPIL atas permohonan yang masuk, serta melalui verifikasi untuk disampaikan konsekuensi yang timbul dan tindak lanjut isbat nikah. (2) Implementasi pembuatan kartu keluarga belum memenuhi keseluruhan aspek kepastian hukum oleh Gustav Radbruch. Aspek yang terpenuhi meliputi dua aspek dari empat aspek kepastian hukum. Aspek kepastian hukum yang terpenuhi yaitu hukum itu positif dan hukum berdasarkan realitas. Sedangkan aspek kejelasan perumusan hukum tidak terpenuhi, karena menimbulkan ketidakjelasan. Serta aspek hukum tidak mudah berubah tidak terpenuhi, karena aturan petunjuk yang ada berupa berupa surat edaran yang berpotensi tidak stabil.
ABSTRACT
The issuance of Minister of Home Affairs Regulation Number 108 of 2019 resulted in easy access to make a Family Card which is supported by a Statement of Absolute Responsibility for unregistered marriages. Within the scope of the Population and Civil Registry Service of Kediri Regency there are residents who wish to apply for a new Family Card with their marital status not yet registered. Apart from that, the condition that marital status has not been recorded also occurs due to policy changes to the population database.
The aim of this research is to look at the implementation of making Family Cards for married couples who have not yet registered at the Kediri Regency Population and Civil Registry Service in the form of existing implementation and procedures. As well as analyzing the implementation of making Family Cards in the view of Gustav Radbruch's legal certainty.
This research is empirical legal research with a sociological juridical approach. Data collection uses interview and documentation methods. The primary research material is in the form of interview data supported by secondary data in the form of related laws and regulations and books. Data analysis techniques use data examination, data classification, verification, analysis and conclusions.
The results of the research show that: (1) The implementation of making of family cards with unregistered marital status is applied by the Population and Civil Registry Service of Kediri Regency based on the instructions for inclusion according to Circular Letter Number 472.2/15145/DUKCAPIL. Based on applications received and through verification, the consequences that arise and the follow-up to the marriage isbat will be conveyed. (2) The implementation of making family cards does not fulfill all aspects of legal certainty according to Gustav Radbruch. The aspects that are fulfilled include two aspects of the four aspects of legal certainty. The aspect of legal certainty that is fulfilled is that the law is positive and the law is based on reality. Meanwhile, the clarity aspect of legal formulation is not fulfilled, because it creates ambiguity. And the aspects of law that are not easily changed are not fulfilled, because the existing guidance rules are in the form of circulars which are potentially unstable.
مستخلص البحث
أدى إصدار لائحة وزير الشؤون الداخلية بالرقم 108 لعام 2019 إلى سهولة الوصول إلى سجل الأسرة المدعومة ببيان المسؤولية المطلقة عن الزواج الذي لم يتم تسجيله. في نطاق مكتب السجل المدني بكديري، هناك موطن يرغب في التقدم بطلب للحصول على سجل الأسرة الجديد في حالة زواجه غير مسجل. بالإضافة إلى ذلك، لم يتم تسجيل الحالة الاجتماعية أيضا بسبب سياسة تغيير قاعدة البيانات الميدانية.
الهدف من هذا البحث هو معرفة تنفيذ إصدار سجل الأسرة للشركاء الذين لم يتم تسجيلهم في مكتب السجل المدني بكديري في شكل طلبات وإجراءات قائمة. وتحليل تنفيذ صنع سجل الأسرة في ضوء اليقين القانوني لغوستاف رادبروخ.
هذا البحث هو بحث قانوني تجريبي بمنهج قانوني اجتماعي. جمع البيانات باستخدام طريقة المقابلة والوثائق. المواد البحثية الأولية هي في شكل بيانات مقابلة مدعومة ببيانات ثانوية في شكل قوانين وكتب ذات صلة. استخدم تقنية تحليل البيانات بدء من تحديد البيانات وتصنيفها والتحقق منها وتحليلها والاستنتاج منها.
أظهرت النتائج أن: (1) تم تطبيق تنفيذ صنع سجل الأسرة عند الزواج الذي لم يتم تسجيله في مكتب السجل المدني بكديري بناء على قواعد تعليمات الإدراج وفقا للتعميم رقم 472.2 / 15145 / السجل المدني على الطلبات الواردة، وكذلك من خلال التحقق لنقل الآثار المترتبة على الزواج والمتابعة لإثبات الزواج. (2) لم يحقق تنفيذ صنع سجل الأسرة جميع جوانب اليقين القانوني من قبل غوستاف رادبروخ. وشملت الجوانب التي تم الوفاء بها جانبين من الجوانب الأربعة لليقين القانوني. وهما القانون إيجابي والقانون قائم على الواقع. وفي الوقت نفسه، لم يتم الوفاء بجانب الوضوح في الصياغة القانونية، لأنه يسبب الغموض. وكذلك الجانب القانوني الذي لا يمكن تغييره بسهولة، لأن القواعد التوجيهية الحالية هي في شكل تعميمات يحتمل أن تكون غير مستقرة
MILLENARIANISME ISLAM (Studi tentang Transformasi Ide dalam Hadis-hadis Mahdawiyah)
Full text linkThe main purpose of this study is to investigate the origins of Mahdawiyah hadiths, the theological texts which are the only source of Islamic millenarianism (about al-Mahdi). The researchers' anxiety begins with the absence of a legal source of al-Mahdi (Mahdiism) in the Qur'an as the main source of Islamic theology, also Sahih of al-Bukhari and the Sahih of Muslim. This idea is constructed from Mahdawiyah hadiths which are considered false maudu’), so they have epistemic weakness. Nevertheless, the reality all along history, even to this day, there has been many who declared themselves as al-Mahdi as the promise of the hadith. Everytime of the appearance of a new Mahdi, he always brings a messianic spirit. His presence sparked a political movement that mobilized religious people to make a radical revolution from the crisis caused by the regime of rulers. In addition, the history shows that the existence of millenarianism in the traditions of the pre-Islamic religions, and Islamic millenarianism has something in common with those classical traditions in its grand concept. The anxiety above encourages the writer to formulate the following research problems: 1) How does the process of transmitting millenarianism into Islam through the hadiths of Mahdawiyah?; 2) Why do the hadiths of Mahdawiyah appear and spread?; 3) How is the relationship of the hadiths of Mahdawiyah with Islamic millennial movements? For that case, the writer uses the history of thought as an approach as well as formal objects, and the hadiths of Mahdawiyah as material objects. The research yields the following conclusions: First, every religion or sect could be said millenarian that was waiting for the presence of the savior at the time of his people in
crisis. In Islam, when the prophetic title is considered finished, the term 'Imam' is used to call the savior. He was introduced as al-Mahdi, so that the understanding of him was called mahdiism. The doctrine of mahdiism on Muslims was done through the tradition from generation to generation and/or through the information of the hadiths of Mahdawiyah. Some informants of these hadiths, genetically, were from Jewish followers, whose theology was loaded with millenarianism. Their spreading to various parts of the Middle East area as well as their interactions with the local people -especially Shia loyalists and Abbasid loyalists- during the political conflict of the dynastic transition period (the 8th century AD)
influenced millenarian thought, so that sporadically it was accepted by the majority of Muslims. Second, the emergence of the hadiths of Mahdawiyah was
motivated by two factors; internal and external. The internal factors were in the forms of depressions experienced by Shia followers, and internal competitions within the Shia itself. While the external one was in the form of Shia survival during political contestation period in the 8th century AD. The Shia strategic move was to mobilize the broadest political support from the community, especially the Sunni group affiliated with the Abbasid rulers. They used the ideological equation and turned it into a system of belief that was socially
deliberately created to control society in the political mission to subvert the Umayyad regime. To smooth that goal then this ideology must gain the legitimacy of the theological text, and the only possible thing was through the text of hadith. Thus, there were produced the hadiths of Mahdawiyah, then were expanded along with the development of religious thought of the Islamic sects during the political crisis. Third, Mahdiism is always related to religion and politics. The emergence of a very historical hadith of Mahdawiyah implied that
hadith has profane sides. In this profane area, religion and politics are highly reciprocal, and attract quite strongly. Religion could influence and/or influenced by politics. Its implication was the emergence of political interpretation toward the religious texts to support a political interest. All the time of the history of Mahdiism, the hadiths of Mahdawiyah were often used as weapons to legitimize a radical millenarianistic revolutionary action, even today
KRITIK NALAR HADIS MISOGINIS
Full text linkTulisan ini memberikan kritik terhadap nalar yang sering menggunakan hadis-hadis shaḥīh sebagai dalil doktriner untuk sebuah kepentingan. Di antara yang sering dirujuk adalah hadis shahih yang ada dalam Saḥīh al-Bukhāri. Dalam urusan relasi antara laki-laki dan perempuan, misalnya. Kaum maskulin sering menggunakan hadis Saḥīh al-Bukhāri untuk melegitimasi segala tindakan laki-laki dalam memperlakukan perempuan, juga untuk memperkokoh posisi superioritas laki-laki atas perempuan. Dengan menggunakan hermeneutika kritis, saya mengajak pembaca untuk cerdas membaca hadis-hadis misoginis yang sudah diklaim shaḥīḥ, karena dibalik kesahihannya ternyata ada hal yang “didiamkan”, meliputi sisi sosio-historis, sisi relasi kekuasaan, sisi intertekstualitas, juga sisi struktural-linguistik. Sehingga hadis yang menyatakan perempuan memiliki kekurangan agama dan akal, di mana dalam tradisi Jawa diistilahkan sebagai “konco wingking”, terbantahkan oleh fakta keterlibatan perempuan dalam banyak sektor publik. Keterlibatannya itu justru bukti bahwa mereka memiliki kemampuan akal yang mumpuni.</jats:p
UTOPIA KHILĀFAH ISLĀMIYYAH: Studi Tafsir Politik Mohammed Arkoun
Full text linkAbstract: This paper aims to study Muhammed Arkoun’s political interpretation thought about the ideal state. He shows that each political contestation often uses religion as a legitimation of political interest. Many of discourses in Qur’an, such as old narratives of Qur’an (amtsal al-Qur’an), is often presented to modify the existing political conditions. Moreover, some of the terms of Quranic discourse, like as ‘Muslim’ or ‘Kafir’ (infidel), is always in a binary position to create sharp differences between the militant and the opposition. The Qur'anic discourses, intentionally or not, since the time of revealing of the Qur’an has been dragged into the political territory as well the theological territory, so it is able to change the profane history into the sacred story with the great power of sacralization. Although the Qur’an is within the dialectic area, some of Islamist always reduces the meaning of Qur’an to support their agenda in realizing the Islamic State (Khilafah Islamiyah). For Arkoun, that desire is a utopian politics idea and nothing more than an interpretation of religious texts. There is no agreement among the people about the ideal state concept. Therefore, Arkoun offers the concept of ideal state is if religious authorities and political authorities apply their function professionally yet integrated.
Abstrak: Tulisan ini menggagas pemikiran tafsir politik Muhammed Arkoun tentang negara ideal. M. Arkoun menggambarkan bahwa dalam setiap kontestasi politik sering menyeret agama sebagai legitimasi pemangku kepentingan. Wacana-wacana dalam al-Qur’an seperti teladan-teladan kuno (amthāl al-Qur’an) sering dihadirkan untuk memodifikasi kondisi politik yang ada. Selain itu, beberapa istilah dalam wacana al-Qur’an, seperti ‘Muslim’ dan ‘kafir’, diposisikan biner untuk menciptakan perbedaan tajam antara kelompok militan dan oposan. Wacana-wacana qur’ani tersebut, dengan sengaja atau tidak, sejak masa turunnya ayat telah diseret masuk ke dalam wilayah politik sekaligus wilayah teologis, sehingga mampu mengubah sejarah yang profan menjadi kisah sakral dengan kekuasaan sakralisasi yang besar. Meskipun al-Qur’an berada dalam ruang dialektis yang bebas, oleh sebagian kelompok Islamis pemaknaan al-Qur’an direduksi dan dibawa untuk mendukung agenda mewujudkan Islamic State (negara Islam). Bagi Arkoun, keinginan tersebut merupakan gagasan politik yang utopis dan tak lebih dari sebuah interpretasi atas teks agama. Tidak ada kesepakatan di kalangan umat mengenai konsep negara ideal. Karena itu, Arkoun menawarkan konsep negara ideal adalah jika otoritas keagamaan dan otoritas politik berlaku sesuai dengan fungsinya namun tetap terintegrasi
Menyoal Kembali Teori Evolusi Agama J.G. Frazer Dalam Keberagamaan Masyarakat Jawa
Full text linkReligion is seen as the result of philosophers' thinking production which has a tendency to solve the riddle of life and to spread their ideas and their thoughts to others. Frazer is one pushed for discovering when the religion began to exist. The conclusion is that the human belief system, in accordance with a level of reasoning ability, evolves from magical belief, than religous belief, and ends on science. Nevertheless, when it is compared to the religious phenomenon in Indonesia, especially in Java, Frazer's theory is not entirely true and debatable. The religious system in Java exactly does not have evolution as interpreted in Frazer's theory. With its elasticity, genuine Javanese belief – dynamism and animism – only underwent assimilation with foreign cultures that came later like Islam and Christian, and including Western culture. In the context of Javanese religiosity, those three beliefs system as intended by Frazer, take place integrally and parallel in modern Javanese culture
Makna Kalalah dan Penindasan Hak Perempuan
Full text linkThe article discusses the shifting process of free inheritance system (wasiat) into the codified one (ilm al-faraidh). In this shift of system, Hadis serves as its key factor. In the realm of interpretation discourse and Islamic Law, al-Syafi’i pays keen attention on the use of Hadis. In addition, the use of Hadis implicates a sequence of methodologies in order to support certain arguments, such as found in the ijma’.The use of hadis relatively functions as mediation of various ideas, applying particular way toward certain intended conclusion. Having utilized the methodological formulation, Al-Syafi’i, in this regard, situates the involvement in the interpretation of inheritance verses (QS. 4:11-12 and 176). Al-Syafi’i’s view has deeply embedded in al-Thabari, one of the interpreters on the school. Both al-Syafi’i and al-Thabari have implemented Hadis as the main source in interpretating of the inheritance verses. As the result, it reveals the following concluding remarks: 1). the deletion of the wasiat verses with the inheritance ones, 2). the codification of reading in a passive form (yuratsu and yusa), and 3). the codification of “kalalah” meaning becoming all the heirs except mother, father and the children. Although the codification can mediate the debates, it still reveals a further complicated problem.The problem is on the fact that there are some heiress that actually deserved on the inheritance, but they are in the danger of disinheritance. In inheritance context, it serves not only the passing process of the property between previous and recent generations, but it also relates women’s existence and the positionality vis a vis that of men. In a historical investigation and cross-reference, it is profound that the meaning of “kalalah” denoted female in law (wife, daughter in law or probably sister in law) that deserved as the heiress of the man.[Tulisan ini menggambarkan proses perubahan sistem waris yang bebas (wasiat) menjadi sistem waris yang baku (ilm al-faraid). Dalam perubahan ini, hadis memegang peran kunci. Dalam percaturan wacana penafsiran maupun hukum Islam, penggunaan hadis telah ditanamkan sebegitu penting oleh al-Syafi’i. Melalui hadis juga terbentuk seperangkat metodologi, seperti ijma’, yang bisa dijadikan sebagai penguat sebuah argumentasi. Penggunaan hadis pun mampu menutup segala bentuk perbedaan pendapat, dengan menggiringnya pada satu kesimpulan yang dikehendaki. Dengan rumusan metodis yang ditanamkan, al-Syafi’i otomatis terlibat dalam percaturan wacana penafsiran ayat waris (QS. 4:11-12 dan 176). Pandangan al-Syafi’i mampu mengakar kuat dalam benak para penafsir di kalangan mazhabnya, di antaranya al-Thabari. Baik al-Syafi’i maupun al-Thabari, hadis dijadikan rujukan utama dalam penafsiran ayat waris ini, sehingga menghasilkan kesimpulan bertahap: 1) adanya pembatalan ayat wasiat oleh ayat waris, 2) pembakuan bacaan dalam bentuk pasif (yuratsu dan yusa), dan berakhir pada 3) pembakuan makna kalalah menjadi semua ahli waris selain ibu-bapak dan anak. Meskipun pembakuan ini mampu meredam perdebatan, tetapi tetap meninggalkan problematika yang lebih rumit. Ada beberapa golongan perempuan yang sebenarnya berhak menerima warisan, kini terhapuskan dari daftar ahli waris. Dalam pewarisan bukan semata pengaturan peralihan kekayaan antar generasi, tetapi juga menyangkut kedudukan dan eksistensi perempuan vis a vis dengan laki-laki. Melalui investigasi historis dan cross refrence, terungkaplah makna kalalah sebagai female in law (istri, menantu perempuan, atau mungkin ipar perempuan) yang berhak menerima warisan almarhum.
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