Pub Date : 2022-07-11DOI: 10.22515/dinika.v7i1.5248
Nur Rohman
This study aims to see the study of the Qur'an in Indonesia during the years 2015 to 2021 through dissertations at UIN Syarif Hidayatullah Jakarta, UIN Sunan Kalijaga Yogyakarta, UIN Alauddin Makassar, UIN Sunan Ampel Surabaya and UIN Walisongo Semarang. Historically, the five institutions have provided doctoral programs for a long time and are influential in producing Islamic knowledge in Indonesia. This study seeks to map the typology of the study, the issue being discussed, and the methodology developed. The data collection process was carried out by entering the college repository, mapping the results of existing dissertations and analyzing them. This study shows that throughout 2015-2020, there were 78 dissertations discussing various issues. While the study typology shows that the existing dissertation is dominated by 37 leaders' studies (47.43%) followed by the Study of Thematic Qur'an as many as 23 pieces (29.48%), the Ulumul Qur'an study of 10 pieces (12.82%) and the study of the Qur'an in everyday life as many as 8 pieces (10.26%). Typology of this study shows the development of methodology in the discourse of Quranic studies, although it is still dominated by the aspects of thematic Qur'anic thinking and studies.
{"title":"New Trajectories of Quranic Studies in Indonesia: A Critical Dissertation Review","authors":"Nur Rohman","doi":"10.22515/dinika.v7i1.5248","DOIUrl":"https://doi.org/10.22515/dinika.v7i1.5248","url":null,"abstract":"This study aims to see the study of the Qur'an in Indonesia during the years 2015 to 2021 through dissertations at UIN Syarif Hidayatullah Jakarta, UIN Sunan Kalijaga Yogyakarta, UIN Alauddin Makassar, UIN Sunan Ampel Surabaya and UIN Walisongo Semarang. Historically, the five institutions have provided doctoral programs for a long time and are influential in producing Islamic knowledge in Indonesia. This study seeks to map the typology of the study, the issue being discussed, and the methodology developed. The data collection process was carried out by entering the college repository, mapping the results of existing dissertations and analyzing them. This study shows that throughout 2015-2020, there were 78 dissertations discussing various issues. While the study typology shows that the existing dissertation is dominated by 37 leaders' studies (47.43%) followed by the Study of Thematic Qur'an as many as 23 pieces (29.48%), the Ulumul Qur'an study of 10 pieces (12.82%) and the study of the Qur'an in everyday life as many as 8 pieces (10.26%). Typology of this study shows the development of methodology in the discourse of Quranic studies, although it is still dominated by the aspects of thematic Qur'anic thinking and studies.","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"28 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80104458","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-04DOI: 10.22515/dinika.v7i1.4652
Andi Alfian
Previous studies claimed that arranged marriages occur in underdeveloped societies, among the uneducated and low social classes. However, in Indonesia, especially South Sulawesi, arranged marriages also occur among young educated Muslim women. This study aims to answer why young educated Muslim women accept arranged marriages by their parents or families instead of marrying their boyfriends. This study also elaborated further on the issue of their feelings and experiences, such as feelings after marriage, dating experiences, and the reasons their parents matched them. This study used a postcolonial approach to analyze why young educated Muslim women accept arranged marriages. By conducting in-depth interviews with five young educated Muslim women who have married through the arranged process, this study found several reasons why young educated Muslim women accept arranged marriages, including the family system, religious teachings, economic considerations, and personal reasons that they consciously choose
{"title":"Arranged Marriages among Young Educated Muslim Women in South Sulawesi Indonesia","authors":"Andi Alfian","doi":"10.22515/dinika.v7i1.4652","DOIUrl":"https://doi.org/10.22515/dinika.v7i1.4652","url":null,"abstract":"Previous studies claimed that arranged marriages occur in underdeveloped societies, among the uneducated and low social classes. However, in Indonesia, especially South Sulawesi, arranged marriages also occur among young educated Muslim women. This study aims to answer why young educated Muslim women accept arranged marriages by their parents or families instead of marrying their boyfriends. This study also elaborated further on the issue of their feelings and experiences, such as feelings after marriage, dating experiences, and the reasons their parents matched them. This study used a postcolonial approach to analyze why young educated Muslim women accept arranged marriages. By conducting in-depth interviews with five young educated Muslim women who have married through the arranged process, this study found several reasons why young educated Muslim women accept arranged marriages, including the family system, religious teachings, economic considerations, and personal reasons that they consciously choose","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"21 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75882485","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-30DOI: 10.22515/dinika.v7i1.5194
Annas Rolli Muchlisin
The study of al-Jahiz among researchers and historians of the classical Islam has shed more light not only on the man and his intellectual engagement but also on the general Islamic intellectual history, especially in the ninth century Bagdad, the capital city of the ‘Abbasid kingdom. This article examines how al-Jahiz, as an enthusiast debater, dialectician, and polemicist, engaged himself in debates concerning the virtues of ‘Ali ibn Abi Thalib and his caliphate status. This is a literature study of al-Jahiz’s works, complemented by secondary relevant sources. This study reveals that in debating this particular issue which had been highly controversial by his time, al-Jahiz differed from both his fellow Mu‘tazila thinkers and hadith transmitters, and even argued against ijma’,the consensus argument, which was and is still regarded as undisputed argument by many Islamic law scholars. His intellectual bravery then allowed him to freely articulate his ideas and stand as an independent and original thinker.
{"title":"Al-Jahiz (D. 868/9) on the Virtues of ‘Ali ibn Abi Thalib (D. 661) and the Limit of Ijma’","authors":"Annas Rolli Muchlisin","doi":"10.22515/dinika.v7i1.5194","DOIUrl":"https://doi.org/10.22515/dinika.v7i1.5194","url":null,"abstract":"The study of al-Jahiz among researchers and historians of the classical Islam has shed more light not only on the man and his intellectual engagement but also on the general Islamic intellectual history, especially in the ninth century Bagdad, the capital city of the ‘Abbasid kingdom. This article examines how al-Jahiz, as an enthusiast debater, dialectician, and polemicist, engaged himself in debates concerning the virtues of ‘Ali ibn Abi Thalib and his caliphate status. This is a literature study of al-Jahiz’s works, complemented by secondary relevant sources. This study reveals that in debating this particular issue which had been highly controversial by his time, al-Jahiz differed from both his fellow Mu‘tazila thinkers and hadith transmitters, and even argued against ijma’,the consensus argument, which was and is still regarded as undisputed argument by many Islamic law scholars. His intellectual bravery then allowed him to freely articulate his ideas and stand as an independent and original thinker.","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"42 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72786564","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-30DOI: 10.22515/dinika.v7i1.5130
Okta Nurul Hidayati
This study examines the response of the women’s majelis taklimin Surakarta to the Islamist movement, through philanthropic activities.This study is focused on interviewing the congregations and the administrators of three majelis taklim-Al Husna, Humaira, and Da'wah Squad. I argue that majelis taklimis a space to express women’s subjectivities and pieties. This study shows that there are divided philanthropic activities at the group and individual level.At the group (majelis) level, especially at Al Husna, there is a potential for expansion of the Islamist movement proven by their support of the Islamist group's philanthropy. Da'wah Squad and Humaira shows a different response in limiting Islamism by organizing independent and creative philanthropy that targets wider beneficiaries. At the individual level, some administrators and congregations of the three majelis have shown their potential for narrowing the Islamist movement with different variations. This research contributes to presenting the women’s philanthropy within women’s piety movement in the context of emerging Islamism in Surakarta.
本研究考察了苏拉塔妇女majelis taklimin Surakarta通过慈善活动对伊斯兰运动的反应。本研究的重点是访谈三个大教派的会众和管理者- al Husna, Humaira和Da'wah Squad。我认为，女性的信仰限制了一个表达女性主体性和虔诚的空间。研究表明，公益活动在群体和个人层面上存在分化。在团体层面，特别是在Al Husna，伊斯兰运动有扩大的潜力，他们对伊斯兰组织慈善事业的支持证明了这一点。Da'wah Squad和Humaira在限制伊斯兰主义方面表现出了不同的反应，他们组织了独立的、有创意的慈善事业，目标是更广泛的受益者。在个人层面上，一些行政人员和这三家majelis的教众已经显示出他们用不同的方式缩小伊斯兰运动的潜力。本研究有助于呈现在泗水伊斯兰主义兴起的背景下，妇女虔诚运动中的妇女慈善。
{"title":"Philanthropy in Majelis Taklim as Contesting Space: Between Women’s Subjectivities and Islamist Movement in Surakarta","authors":"Okta Nurul Hidayati","doi":"10.22515/dinika.v7i1.5130","DOIUrl":"https://doi.org/10.22515/dinika.v7i1.5130","url":null,"abstract":"This study examines the response of the women’s majelis taklimin Surakarta to the Islamist movement, through philanthropic activities.This study is focused on interviewing the congregations and the administrators of three majelis taklim-Al Husna, Humaira, and Da'wah Squad. I argue that majelis taklimis a space to express women’s subjectivities and pieties. This study shows that there are divided philanthropic activities at the group and individual level.At the group (majelis) level, especially at Al Husna, there is a potential for expansion of the Islamist movement proven by their support of the Islamist group's philanthropy. Da'wah Squad and Humaira shows a different response in limiting Islamism by organizing independent and creative philanthropy that targets wider beneficiaries. At the individual level, some administrators and congregations of the three majelis have shown their potential for narrowing the Islamist movement with different variations. This research contributes to presenting the women’s philanthropy within women’s piety movement in the context of emerging Islamism in Surakarta.\u0000 ","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"36 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90548075","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-30DOI: 10.22515/dinika.v6i2.4651
Ayu Kristina
The paradigms of world religions often influence Indonesia's general understanding of religion. Indigenous religious practices are often labeled as animistic practices. The adherents of the Indigenous religion are often regarded as worshipers of trees, mountains, and the like. Such is the case with adherents of the Indigenous religion in Java Island (Kejawen). From the results of a literature study that utilizes various literature and paradigms related to the existence of religion in Indonesia, this study tries to look further into the position of Kejawen in the Indonesian constitution. The results of this study found that Kejawen adherents still experience many discriminatory actions due to the lack of comprehensive understanding of the Indonesian people regarding the importance of symbolic recognition and the resources of Kejawen teachings. In addition, Kejawen adherents also feel they have a historical burden because they are not considered adherents of a religion "recognized" by the State. Kejawen is often associated with occult and shamanic traditions. The Indonesian constitution clearly states that the State must be fair in guaranteeing and giving freedom to every citizen to choose, adhere to, and practice their religions or beliefs. Kejawen, as part of the Indigenous religion, should also be protected and guaranteed its rights and freedoms and placed in an equal position with other religions.
{"title":"The Position of Kejawen in the Indonesian Constitution","authors":"Ayu Kristina","doi":"10.22515/dinika.v6i2.4651","DOIUrl":"https://doi.org/10.22515/dinika.v6i2.4651","url":null,"abstract":"\u0000The paradigms of world religions often influence Indonesia's general understanding of religion. Indigenous religious practices are often labeled as animistic practices. The adherents of the Indigenous religion are often regarded as worshipers of trees, mountains, and the like. Such is the case with adherents of the Indigenous religion in Java Island (Kejawen). From the results of a literature study that utilizes various literature and paradigms related to the existence of religion in Indonesia, this study tries to look further into the position of Kejawen in the Indonesian constitution. The results of this study found that Kejawen adherents still experience many discriminatory actions due to the lack of comprehensive understanding of the Indonesian people regarding the importance of symbolic recognition and the resources of Kejawen teachings. In addition, Kejawen adherents also feel they have a historical burden because they are not considered adherents of a religion \"recognized\" by the State. Kejawen is often associated with occult and shamanic traditions. The Indonesian constitution clearly states that the State must be fair in guaranteeing and giving freedom to every citizen to choose, adhere to, and practice their religions or beliefs. Kejawen, as part of the Indigenous religion, should also be protected and guaranteed its rights and freedoms and placed in an equal position with other religions.\u0000","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"12 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74315754","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-30DOI: 10.22515/dinika.v6i2.4142
Rijal Mumazziq Z, Ahmad Khubby Ali Rohmad
This study aims to see the idea of religious nationalism K.H. A. Wahid Hasyim on Islam and Indonesia. K.H. A. Wahid Hasyim is an interesting figure in the midst of tug-of-war between the interests of making Indonesia an Islamic state and a secular state at the beginning of the founding of Indonesia, the idea of KH. A. Wahid Hasyim became the middle ground. This study raises the main question, namely how the relationship between religion and the state according to K.H. Wahid Hasyim in the Indonesian context. This research is based on text reading and had analyzed by content analysis. This study concludes that KH. A. Wahid Hasyim is consistent in Islamic thought and prioritizes the unity and integrity of the nation. According to K.H. A. Wahid Hasyim, the state serves the religious needs of the people in accordance with the Pancasila basis. In matters of an individual nature (private), the government should not interfere. Meanwhile, the state may regulate issues of a social nature (public). Kiai Wahid is of the opinion that the secularistic relationship between religion and the state is only a theory, and has never actually happened. Islam still needs the state to protect the freedom of its citizens to practice their religion, while the state needs religious legitimacy to make a set of regulations in order to achieve benefit. Thoughts K.H. A. Wahid Hasyim belongs to the category of thinkers who relate religion and state as a mutualistic symbiotic relationship, where state and religion support each other. On the same dimension, its relevance lies in its idea of prioritizing common interests over personal interests. Kiai Wahid's idea ofreligious nationalism is still relevant today. Especially in the context of maintaining the relationship between the state and religion, and giving the government a share to participate in efforts to facilitate its citizens in practicing their religion.
{"title":"Becoming an Indonesian Muslim: The Idea of Religious Nationalism K.H. Ahmad Wahid Hasyim 1945-1953","authors":"Rijal Mumazziq Z, Ahmad Khubby Ali Rohmad","doi":"10.22515/dinika.v6i2.4142","DOIUrl":"https://doi.org/10.22515/dinika.v6i2.4142","url":null,"abstract":"This study aims to see the idea of religious nationalism K.H. A. Wahid Hasyim on Islam and Indonesia. K.H. A. Wahid Hasyim is an interesting figure in the midst of tug-of-war between the interests of making Indonesia an Islamic state and a secular state at the beginning of the founding of Indonesia, the idea of KH. A. Wahid Hasyim became the middle ground. This study raises the main question, namely how the relationship between religion and the state according to K.H. Wahid Hasyim in the Indonesian context. This research is based on text reading and had analyzed by content analysis. This study concludes that KH. A. Wahid Hasyim is consistent in Islamic thought and prioritizes the unity and integrity of the nation. According to K.H. A. Wahid Hasyim, the state serves the religious needs of the people in accordance with the Pancasila basis. In matters of an individual nature (private), the government should not interfere. Meanwhile, the state may regulate issues of a social nature (public). Kiai Wahid is of the opinion that the secularistic relationship between religion and the state is only a theory, and has never actually happened. Islam still needs the state to protect the freedom of its citizens to practice their religion, while the state needs religious legitimacy to make a set of regulations in order to achieve benefit. Thoughts K.H. A. Wahid Hasyim belongs to the category of thinkers who relate religion and state as a mutualistic symbiotic relationship, where state and religion support each other. On the same dimension, its relevance lies in its idea of prioritizing common interests over personal interests. Kiai Wahid's idea ofreligious nationalism is still relevant today. Especially in the context of maintaining the relationship between the state and religion, and giving the government a share to participate in efforts to facilitate its citizens in practicing their religion.","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"28 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80265175","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-30DOI: 10.22515/dinika.v6i2.4093
M. A. N. Choironi
This article aims to analyze the social movements carried out by Dapur Narasi in fighting against misleading religious information about Covid -19. Data were collected from various online media, especially the Dapur Narasimedia, social media, and personal interviews. The finding indicates that at the beginning of the emergence of COVID- 19 in Indonesia, there were many false religious narratives, both from online media and the Islamic preachers. This article shows that the identity paradigm also creates a counter-narrative movement initiated by Dapur Narasi is carried out not only by its own members but also by other figures or communities who hold the same values. This is the reason why the narration raised by Dapur Narasi reach a large number of people.
{"title":"Religion and Narration of Covid-19 on Social Media: A Study on Dapur Narasi Social Movement","authors":"M. A. N. Choironi","doi":"10.22515/dinika.v6i2.4093","DOIUrl":"https://doi.org/10.22515/dinika.v6i2.4093","url":null,"abstract":"This article aims to analyze the social movements carried out by Dapur Narasi in fighting against misleading religious information about Covid -19. Data were collected from various online media, especially the Dapur Narasimedia, social media, and personal interviews. The finding indicates that at the beginning of the emergence of COVID- 19 in Indonesia, there were many false religious narratives, both from online media and the Islamic preachers. This article shows that the identity paradigm also creates a counter-narrative movement initiated by Dapur Narasi is carried out not only by its own members but also by other figures or communities who hold the same values. This is the reason why the narration raised by Dapur Narasi reach a large number of people.","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"1203 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90008778","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-30DOI: 10.22515/dinika.v6i2.4073
Muhammad Mundzir
This paper aims to discuss the gender construction of the ‘Manhaj Salaf’ account which regularly posts religious narratives containing hadith. The author specifically tried to read the gender construction of this account through the hadiths about the existence of women. In this case, the author read the contents carefully, then analyzed it with discourse analysis theory and classified it according to the typology of gender discrimination. In addition, the author also look at the implications and effects of the content on the lives of social media users. This study concluded that the Manhaj Salaf account has a bias understanding in narrating the content of hadith, especially about the existence of women. This is proven by its textual and subjective understanding in it. It also raises a negative and positive implications for social media users.
{"title":"Gender Construction in Manhaj Salaf's Account: A Study of Hadith Content on the Existence of Women in Public Sphere","authors":"Muhammad Mundzir","doi":"10.22515/dinika.v6i2.4073","DOIUrl":"https://doi.org/10.22515/dinika.v6i2.4073","url":null,"abstract":"This paper aims to discuss the gender construction of the ‘Manhaj Salaf’ account which regularly posts religious narratives containing hadith. The author specifically tried to read the gender construction of this account through the hadiths about the existence of women. In this case, the author read the contents carefully, then analyzed it with discourse analysis theory and classified it according to the typology of gender discrimination. In addition, the author also look at the implications and effects of the content on the lives of social media users. This study concluded that the Manhaj Salaf account has a bias understanding in narrating the content of hadith, especially about the existence of women. This is proven by its textual and subjective understanding in it. It also raises a negative and positive implications for social media users.","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"33 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76193664","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-30DOI: 10.22515/dinika.v6i2.4084
K. Adnani, M. Mahbub
This reserach aims to explore the power of Nyai in the Pesantren Kholifatullah Singo Ludiro, Mojolaban, Sukoharjo, from the perspective of gender equality. The pesantren is under the leadership of Nyai Lilis Patimah, after the death of his husband KH Agung Syuhada’. This research is based on empirical data collected through such techniques as observation, interviews, and documentation. The result of the research shows that the active role of Nyai Lilis Patimah in the development of the pesantren indicates that kyai and nyai play equally essential roles in the development process. Indeed, Nyai Lilis Patimah owes her power to the symbolic or cultural, economic, and social capitals she has acumulated since the era of KH Agung Syuhada’s leadership. After his death, it is Nyai Lilis Patimah who dictates the policy on and determine the direction of the development of the pesantren to the extent that it achieves unprecendented success. Hopefully, by showing the power of nyai in the Pesantren Kholifatullah Singo Ludiro, this research can contribute to removing the social stigma to the leardership of women in the public arena.
{"title":"The Power of Nyai in The Development of The Pesantren","authors":"K. Adnani, M. Mahbub","doi":"10.22515/dinika.v6i2.4084","DOIUrl":"https://doi.org/10.22515/dinika.v6i2.4084","url":null,"abstract":"\u0000This reserach aims to explore the power of Nyai in the Pesantren Kholifatullah Singo Ludiro, Mojolaban, Sukoharjo, from the perspective of gender equality. The pesantren is under the leadership of Nyai Lilis Patimah, after the death of his husband KH Agung Syuhada’. This research is based on empirical data collected through such techniques as observation, interviews, and documentation. The result of the research shows that the active role of Nyai Lilis Patimah in the development of the pesantren indicates that kyai and nyai play equally essential roles in the development process. Indeed, Nyai Lilis Patimah owes her power to the symbolic or cultural, economic, and social capitals she has acumulated since the era of KH Agung Syuhada’s leadership. After his death, it is Nyai Lilis Patimah who dictates the policy on and determine the direction of the development of the pesantren to the extent that it achieves unprecendented success. Hopefully, by showing the power of nyai in the Pesantren Kholifatullah Singo Ludiro, this research can contribute to removing the social stigma to the leardership of women in the public arena.\u0000","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"5 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81410043","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-30DOI: 10.22515/dinika.v6i2.4844
Nur Kafid, Z. Zulkifli, Alimun Hanif, Arif Zamhari
There is a trend of increasing Islamism after the 1998 Reformation Era in Indonesia. The previous studies reveal that it is caused, among others, by the weakness of the state, the decline of the authority of moderate Islamic groups, and the use of social media as da’wahchannels by Islamist groups. This studi is qualitative-based research by employing descriptive method and social content analysis of social media. The data were collected through observations (field study) of the election process in the Solo area, from social media, and in-depth interviews with academicians of UIN Surakarta, the initiators, and participants of the LISaN program. This study revealed that the low quality of political education, manipulative information spread on social media, and lack of autonomous political participation by the Muslim millennials have also contributed to the rise of Islamism. Therefore, the Islamic literacy for courteous and tolerant behavior (Literasi Islam Santun dan toleran, LISaN) is necessary to counter the Islamist movement. The LISaN movement which take form a noisy tolerant majority can be a means of values reproduction and encourage individual participation in political and religious affairs, in a polite and tolerant manner.
印尼在1998年宗教改革之后，出现了伊斯兰教日益增长的趋势。先前的研究表明，这是由国家的软弱、温和伊斯兰组织权威的衰落以及伊斯兰组织使用社交媒体作为“达瓦”渠道等原因造成的。本研究是基于定性的研究，采用描述性方法和社交媒体的社会内容分析。这些数据是通过对索罗地区选举过程的观察(实地研究)、社交媒体、以及对苏拉卡大学的学者、LISaN项目的发起者和参与者的深入采访收集的。这项研究表明，低质量的政治教育，社交媒体上的操纵信息传播，以及穆斯林千禧一代缺乏自主的政治参与，也导致了伊斯兰主义的兴起。因此，伊斯兰文化对于礼貌和宽容的行为(Literasi Islam Santun dan toleran, LISaN)是对抗伊斯兰运动所必需的。LISaN运动形成了一个嘈杂的宽容的多数，可以成为一种价值复制的手段，并鼓励个人以礼貌和宽容的方式参与政治和宗教事务。
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