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UPACARA SIKLUS KELAHIRAN ANAK MENURUT MASYARAKAT NAHDHATUL ULAMA WARU SIDOARJO JAWA TIMUR
Get PDFAbstract: There are a series of rituals commencing the birth of a baby in the Traditional Muslim Community of Waru Sidoarjo which is affiliated with Nahdlatul Ulama (NU) organization. The rituals are tingkeban in the seventh month of pregnancy, babaran and brokohan after the child labor, pasaran in the fifth day of the child, aqiqah for cutting the hair of the child and khitanan when the child is circumcised. In interpreting the meaning of these ritual cycles, the community is divided into three variants: the first is those who believe that the ritual is part of bid'ah or innovation forbidden in Islam. This group is termed a reformed NU. They would attend the ritual when they were invited. The second are those who consider the ritual part of religious practice, founded on the interpretation of the Qur'an. Hadith and Athar, and opinions of Muslim jurists. They acknowledge the rituals as innovation, which is a good one and, therefore, applicable. The group is called a traditionalists-normative NU. The third are those who state that the rituals are ancestors' traditions, which do not have to be religiously interpreted or founded. the group is dubbed a traditional-syncretic NU.
Abstrak: Di antara upacara siklus kelahiran yang dilaksanakan oleh masyarakat NU di Waru adalah tingkeban, upacara yang diadakan pada bulan ketujuh dari masa kehamilan, babaran atau brokoan, yaitu upacara pada saat kelahiran bayi, pasaran, upacara pada hari kelima sesudah kelahiran, aqiqah, upacara penyembelihan kambing dan pemotongan rambut si bayi dan khitan. Dalam memaknai upacara siklus siklus kelahiran anak, masyarakat NU di Waru terbagi menjadi tiga varian: Pertama, NU-reformis, mereka yang memaknai upacara siklus kelahiran anak karena termasuk dalam kategori bid'ah, sementara semua bid'ah itu dilarang oleh agama dan tidak ada kategorisasi bidah hasanah dan sayyiah. Meskipun menolak, mereka tetap hadir dan mengikuti prosesi upacara siklus kelahiran anak jika mendapat undangan dari tetangga. Kedua, NU-tradisionalis normatif, mereka yang memaknai upacara siklus kelahiran anak sebagai praktik keagamaan yang memiliki landasan normatif dari al-Quran, hadis, athar, dan pendapat ulama. Jika dikategorikan sebagai bagian dari bid'ah karena Nabi tidak pernah melakukannya, maka upacara ini sebagai bagian dari bentuk bid‘ah yang positif (bid'ah hasanah). Ketiga, NU-tradisionalis sinkretis, mereka yang memaknai upacara siklus kelahiran anak sebagai tradisi nenek moyang, sehingga dalam melaksanakan upacara ini, mereka tidak merujuk pada landasan normatif yang dianut oleh ulama NU
Pendekatan Inward Experience dan Outward Behaviour sebagai Tawaran Model untuk Kajian Agama
Get PDFThis paper deals with the importance of inward experience and outward behavior in religious studies. The reason underlying this paper is that what insiders perform cannot be felt by outsiders. Experiences felt by practicing insiders constitute the internal aspect of religion which cannot be communicated to others; therefore it cannot be transferred to outsiders. This characteristic is often misunderstood by many observers of religion, and this leads to the gap between insiders and observers, particularly when the latter’s faith is different from that of former. This constitutes the major problem in the study of religion nowadays despite the fact that there have been progresses made by scholars in regard to empathic approach in the study of religion. The purpose of this approach is to bridge the gap between insiders and outsiders, while offering an understanding that insiders’ experiences can be called inward experience, while external behavior grasped by outsiders is called outward behavior. By doing so, prejudices and lurking attitudes among different religious believers can be avoided
INTEGRASI PENGETAHUAN ISLAM EKSOTERIS DAN ESOTERIS
Get PDFSeyyed Hossein Nasr, seorang pemikir Muslim, dalam karyanya Traditional Islam, juga berbicara tentang adanya dualisme, yaitu dualisme antara yang ilmiah dan non-ilmiah, antara yang rasional dan spiritual, antara yang sakral dan yang profan, antara theosentrisme dan anthroposentirsme. Maksud dari tulisannya di buku itu adalah mencoba untuk mempersandingkan antara yang eksoteris dan esoteris, religious dan duniawi, Barat dan Timur, sakral dan profan, modern dan tradisional, dengan menempatkan nilai-nilai Islam di tengah-tengah persandingan itu. Menarik sekali untuk diungkap apa yang dilakukan oleh Seyyed Hossein Nasr, karena antara eksoterisme dan esoterisme dalam kajian Islam, sebagaimana disebutkan pada judul karya ini, dapat dijelaskan dengan istilah aspek luaran dan dalaman. Yang luaran diwakili oleh penamaan, sedangkan yang dalaman hanya bisa dimengerti melalui proses pemaknaan. Pendek kata, dua aspek itu diwakili oleh dua kata, yaitu nama (aspek luaran) dan makna (aspek dalaman)
In Search for Muslim Ethics of Calvinism: Improving the Quality of Public Life through the Incorporation of Religious Narratives into the State Policies in Indonesia
Get PDFThis article deals with an exploration of how Islam is translated into Calvinist ethics into the state policies in order to improve the quality of public life in Indonesia by revisiting the foundation of “mild secularism” adopted by the founding fathers of this country. Along with this argument, religious ethics can be utilized in improving the quality of public life by revitalizing religious doctrines to support the betterment of public life quality. In doing so, reactivating the mechanisms of inductive rational thinking such as ijtihad or tajdīd is badly needed in order to deconstruct old-fashioned understanding of religious teachings prevalent in society regarding all issues contradictory to the betterment of public life quality such as Human Development Index (HDI), life expectancy index, health issues, and so forth. However, this huge undertaking is only possible by means of a concerted collaboration across institutions both within state structure and outside of it
Kontroversi Seputar Tradisi Keagamaan Popular dalam Masyarakat Islam
Get PDFThis paper deals with a controversy concerning a popular religious practice that some ?ulama have been involved in. On this issue, the ?ulama are divided into those who reject it and those who accept it. Those who reject it are associated with the puritan Muslims who generally argue that the popular religious practices are form of bid?ah. Among the puritans are Ibn Taym?yah (d. 1328) and Muhammad ?Abd al-Wahhab (d. 1791) the founding-father of Wahhab?yah school of thought in Najd, Saudi Arabia. Although the two have continuously waged an intellectual war on popular religious practices, these practices have nonetheless survived to this day.
This paper proposes an approach that might be useful to the study of popular religious practices. It contends that the controversy on this issue may in fact be used as a framework in which the validity of certain religious tradition may be evaluated. A rejection toward certain religious practices is in fact deemed necessary as long as this is not destructive to the very structure of religion.
On further note, the differences in opinion between those who reject and those who accept can actually be reconciled simply because the two have a lot in common in terms of their aims and final goals. They are not contradictive so far as the two are deemed as subjective efforts to understand the real meaning of Islam. On the ground that the two are a form of understanding, the one cannot be said as truer than the other just as the two cannot be said as representing the true teaching of the Qur??n and the Sunnah. Nonetheless, put together the two have indeed gave a more comprehensive picture of what Islam is all about
Tathawwur al-Mar’ah al-Muslimah fi al-Mujtama’ al-Libyi
Get PDFAbstract: This article discusses the development of Muslim women in Libya. Women in society play a role that surpasses the role of men in the growth and development of society, as women are half of society. Women in the pre-Islamic era were a commodity that men owned, and they did not have any rights. At the beginning of Islam's advent, women's status changed a lot, and women became entitled to many rights and status. In addition to obtaining all their rights recognized by the Islamic religion and accompanied by Libyan legislation, Libyan women have incited the inclusion of women's rights through the ratification of international conventions and women's participation in all fields. Women's rights are their right to education, their right to choose a husband, their right to litigation, to defend their financial rights and to remedy injustice against them, women's right to work and to hold public office, women's right to judicial and litigation functions, women's right to political participation and community development, and women's right to health care.
Keywords: Women, Muslimah, Islam, Libya.
الملخص: إن هذه المقالة تبحث تطور المرأة المسلمة في ليبيا. المرأة في المجتمع تلعب دورًا يتفوق على دور الرجل في نماء المجتمع وتطوره، فالمرأة هي نصف المجتمع. كانت المرأة في الجاهلية عبارة عن سلعة تخضع لملكية الرجل ، ولم تكن لها أي من الحقوق. وبداية ظهور الاسلام تغير وضع المرأة كثيرا واصبحت المرأة لها كثيرا من الحقوق واصبحت لها مكانة. إن المرأة الليبية اضافة الي حصولها على جميع حقوقها التي اقرها الدين الاسلامي وواكبتها التشريعات الليبية التطور فحرضت على تضمين حقوق المرأة من خلال التصديق على المواثيق الدولية ومشاركة المرأة في كل المجالات. فحقوق المرأة هي حقّها في التربية والتعليم، حقّها في اختيار الزوج وحقها في التَّقاضي والدِّفاع عن حُقوقها الماليّة ورفع الظلم عنها، حق المرأة في العمل و تولي الوظائف العامة، حق المرأة في تولي الوظائف القضائية والتقاضي، حق المرأة في المشاركة السياسية و تنمية المجتمع، وحق المرأة والرعاية الصحية.
الكلمات الرئيسيه: المرأة، المسلمة، اسلام، ليبيا
Telaah Tematik Esensi Makna ‘Ismah dalam al-Qur’an
No full textThematic Study of the Essence of the Meaning of ‘Ismah in the Qur'anThis article discusses the interpretation of the term ‘is}mah in the Qur'an. As a word with conceptual implications, ‘is}mah is often used by Muslim scholars when discussing the incorruptible innocence of the prophets from sins (‘is}mat al-Anbiya>’). This article reviews the meaning of the word along with its scope to see the appropriateness of the theological connotations by collecting all Qur’anic verses that use the word ‘is}mah and its derivations. The twelve verses collected were then arranged chronologically according to the moments of their revelation and analyzed using a thematic interpretation method. The results of this study indicate that ‘is}mah carries two meanings: to prevent or to protect (man‘) and to be steadfast (imsa>k and mula>zamah). Therefore, ‘is}mah has the same meaning as taqwa>, h}ifz}, and isti‘a>dzah. The association of ‘is}mah as a theological concept in the doctrine of prophethood, as commonly discoursed by the mufassirs, is the highest achievement. Meanwhile, the use of this term in the Qur'an shows that ‘is}mah is correlated with three other terms, namely rah}mah, fad}l, and huda>, which focus more on the process of achieving ‘is}mah in the theological context. This article concludes that the ‘is}mah of the prophets is the pinnacle of achievement of the human life process which requires vertical and horizontal faith and piety among human beings
Tathawwur al-Alam al-Islamiy fi Libya wa Khashaishuhu
Get PDFAbstract: In this article, the researcher presents the development of the Islamic world in Libya and beginning by talking about the entry of Islam into Libya and focusing on the Maliki school, which is one of the most prominent elements of this development, and then presents the role of the Senussi movement. It turns out that the entry of Islam to Libya and its development was early since the Islamic conquest of it in the first century AH and the seventh AD in the time of Caliph Omar bin Al-Khattab, and Libya embraced in the period of the Islamic conquest has the remains of some companions, may God be pleased with them, who were martyred in order to spread Islam in this country, the most famous of which are Al-Munaidher Al-Afriqi in the city of Tripoli, Ruwaifa Al-Ansari in the city of Al-Bayda, Abu Sajeef bin Qais in the city of Misrata, Zuhair Al-Balawi, Abu Mansour Al-Farsi and Abdullah bin Righteousness and both three in the city of Derna, and the development of Islam with the spread of the Maliki school and the emergence of scholars who contributed to its dissemination not only in Libya but in all countries of the Arab Maghreb, such as Sheikh Ali bin Ziyad Trabelsi, where the Maliki school was among the foundations in the development of Islam in Libya, and was associated with various aspects and formed an identity for Libyans throughout the ages, and the Senussi method formed a significant role in the development of Islam in Libya and played an essential role in spreading Maliki jurisprudence and the pure Sufi way far away On heresies and superstitions and in the dissemination of Maliki jurisprudence, as well as in the jihad movement against the Italian colonizer.
Keywords: evolution, world, sect, Islam, Libya.
الملخص: في هذه المقالة يعرض الباحث لتطور العالم الإسلامي في ليبيا والبداية بالحديث عن دخول الإسلام لليبيا ومركزا على المذهب المالكي الذي يعد من أبرز عناصر هذا التطور ثم يعرض لدور الحركة السنوسية. يتبين أن دخول الإسلام لليبيا وتطوره بها كان مبكرا منذ الفتح الإسلامي لها في القرن الهجري الأول السابع الميلادي في زمن الخليفة عمر بن الخطاب ، واحتضنت ليبيا في فترة الفتح الإسلامي لها رفات بعض الصحابة رضي الله عنهم الذين استشهدوا في سبيل نشر الإسلام في هذا البلد من أشهرهم المنيذر الأفريقي في مدينة طرابلس، ورويفع الأنصاري في مدينة البيضاء، وأبو سجيف بن قيس في مدينة مصراته، وزهير البلوي وأبو منصور الفارسي وعبد الله بن بر وكلا الثلاثة في مدينة درنة، وتطور الإسلام بانتشار المذهب المالكي وبروز علماء ساهموا في نشره ليس في ليبيا فقط بل في كل أقطار المغرب العربي مثل الشيخ علي بن زياد الطرابلسي، حيث كان المذهب المالكي من بين الأسس في تطور الإسلام في ليبيا، وارتبط بالنواحي المختلفة وشكل هوية لليبيين على مر العصور، كما شكلت الطريقة السنوسية دورا كبيرا في تطور الإسلام في ليبيا ولعبت أدورا مهما في نشر الفقه المالكي والطريقة الصوفية النقية البعيدة عن البدع والخرفات وفي نشر الفقه المالكي وكذلك في حركة الجهاد ضد المستعمر الإيطالي.
الكلمات المفتاحية: تطور، العالم، المذهب، الإسلام، ليبيا
Local Regulations on Religious Activities During the Pandemic from the Maqāṣid al-Sharī’ah Perspective: A Case in Sidoarjo, East Java
No full textSidoarjo, during the Covid-19 pandemic, is one of the districts in East Java carrying large-scale restrictions (PSBB), because many Sidoarjo residents were exposed to Covid-19. For this reason, the Sidoarjo Government made a Regent’s Regulation on PSBB. Among the things that are restricted are religious activities. This has led to a limit in the implementation of worship for Sidoarjo residents. This article discusses the Sidoarjo regent’s regulations on restrictions on religious activities during the Covid-19 pandemic from the perspective of maqāṣid al-sharī’ah. This research is a library and qualitative research. The data was collected through a study of documents from Sidoarjo regency government regulations and analyzed by maqāṣid al-sharī’ah. Four regulations of the Regent of Sidoarjo related to religious activities during the Covid-19 pandemic Regulation Number 30, 32, 44 and 58 Tahun 2020. From the perspective of maqāṣid al-sharī’ah, religious activities were restricted during the Covid-19 pandemic to maintain religion and the soul. It is related to maintaining religion because the regulation does not prevent its citizens from worshipping even with strict health protocols. It is related to maintaining the soul because it aims to minimize the spread of Covid-19 in the Sidoarjo regency
CEREMONY OF "NYADAR" ON THE PINGGIR PAPAS SUMENEP REGENCY FROM THE 'URF PERSPECTIVE
No full textNyadar ceremony on the Pinggir Papas, Sumenep Regency is a custom as a form of respect for the services of ancestors, especially Anggasuto as the first salt discoverer in the village. This article examines how the nyadar tradition in Pinggir Papas Sumenep Regency is viewed from the perspective of urf. This research is field research that is analyzed descriptively. Data were collected through observation, interviews, and documentation. This study concluded that the awareness ceremony in Pinggir Papas Sumenep Regency was carried out 3 times a year, namely in July, August, and September. This traditional of nyadar is still influenced by Hinduism practices, such as having to prepare tajin (porridge) consisting of five colors, namely white, red, green, black, and yellow, and also offerings in the form of five rice tumpeng placed on a plate. This is the embodiment of nature which includes three dimensions, namely the lower realm, the upper realm, and the intermediate realm. The majority of people on the Pinggir Papas are Muslims and they consider that this Nyadar ceremony is not to be associated with Allah SWT. This is a form of their gratitude for the abundant salt found by Anggasuto. From the perspective of urf, the traditions of Nyadar ceremonies is in accordance tto urf shahih
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