Pub Date : 2023-01-02DOI: 10.24260/alalbab.v11i2.1540
R. Roni
Most religious perspectives, particularly the conservative interpretation, emphasize the incompatibility of being a Lesbian, Gay, Bisexual or Transgender (LGBT) and being religious. This contradiction creates internal conflicts for many LGBT individuals. In social and political spheres, many religious groups post hostility and rejection against the LGBT using the justification of their religious dogma. The position of the LGBT has been more vulnerable since the reformation period (1998 to present) in Indonesia, during which Islamic conservatism is rising. Therefore, LGBT individuals perceive themselves as condemned and excluded from religious communities. Nevertheless, the existing LGBT communities and organizations focus more on campaigning social acceptance and public recognition through a human rights perspective. This research employs a qualitative method and addresses the Youth Interfaith Forum of Sexuality (YIFoS) in providing a ‘safe space’ for the LGBT in negotiating their non-normative sexuality and religious values. Taking a case study of YIFoS, I argue that LGBT could also embrace their religiosity. Through the concept of ‘liberation of the body and alternative religious interpretations, YIFoS believes that LGBT sexuality could be reconciled with religion. This research is divided into two parts. First is how YIFoS provide a way of reconciling of non-normative sexuality of LGBT and religion. Second is what approach is employed by YIFoS in helping LGBT individuals negotiate their non-normative sexuality and religious values. My findings demonstrate that the YIFoS applies the concept of ‘experience of the body as the main departure of liberation and employs an interfaith approach by inviting religious figures whose interpretations are more accommodative toward LGBT. The interfaith approach is aimed at building commonality on LGBT within religious communities. In addition, these two approaches are used to help LGBT individuals to stimulate self-acceptance and personal reconciliation between one’s religious values and their non-normative sexuality.
{"title":"LGBT and Religious Negotiations: A Case Study of Youth Interfaith Forum on Sexuality (Yifos)","authors":"R. Roni","doi":"10.24260/alalbab.v11i2.1540","DOIUrl":"https://doi.org/10.24260/alalbab.v11i2.1540","url":null,"abstract":"Most religious perspectives, particularly the conservative interpretation, emphasize the incompatibility of being a Lesbian, Gay, Bisexual or Transgender (LGBT) and being religious. This contradiction creates internal conflicts for many LGBT individuals. In social and political spheres, many religious groups post hostility and rejection against the LGBT using the justification of their religious dogma. The position of the LGBT has been more vulnerable since the reformation period (1998 to present) in Indonesia, during which Islamic conservatism is rising. Therefore, LGBT individuals perceive themselves as condemned and excluded from religious communities. Nevertheless, the existing LGBT communities and organizations focus more on campaigning social acceptance and public recognition through a human rights perspective. This research employs a qualitative method and addresses the Youth Interfaith Forum of Sexuality (YIFoS) in providing a ‘safe space’ for the LGBT in negotiating their non-normative sexuality and religious values. Taking a case study of YIFoS, I argue that LGBT could also embrace their religiosity. Through the concept of ‘liberation of the body and alternative religious interpretations, YIFoS believes that LGBT sexuality could be reconciled with religion. This research is divided into two parts. First is how YIFoS provide a way of reconciling of non-normative sexuality of LGBT and religion. Second is what approach is employed by YIFoS in helping LGBT individuals negotiate their non-normative sexuality and religious values. My findings demonstrate that the YIFoS applies the concept of ‘experience of the body as the main departure of liberation and employs an interfaith approach by inviting religious figures whose interpretations are more accommodative toward LGBT. The interfaith approach is aimed at building commonality on LGBT within religious communities. In addition, these two approaches are used to help LGBT individuals to stimulate self-acceptance and personal reconciliation between one’s religious values and their non-normative sexuality.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44266557","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 : 2023-01-02DOI: 10.24260/alalbab.v11i2.2488
L. Luqman, Ilhamdi Ilhamdi
The COVID-19 pandemic has devastated the global and local economies. However, it has also contributed to the functioning of social solidarity in dealing with crisis pressure among local people which became a survival strategy for various businesses. This paper aims to map the patterns of economic pressure resulting from a pandemic and analyze social strength factor that became a survival strategy in the economic field. This research was conducted on several Chinese Indonesian converts to Islam [mu’alaf] to examine their religious solidarity that served as the strength for their survival as entrepreneurs. Therefore, qualitative research was conducted in a community of converts to Islam in Pontianak city, as one of the centers with a significant number of Chinese populations. In addition to data on crisis they experienced during the pandemic, this research also revealed their perceptions, motivation and actions in response to COVID-19. The results of the research showed that social and spiritual capital is the most important support that allows converts to recover from difficult times. Religion has become the moral basis of these entrepreneurs for solidarity and a source of support in coping with the pressure and problems. In the midst of scarcity of economic resources, religion-based social resources have become the answer to the problems encountered by these entrepreneurs.
{"title":"Religious Solidarity for Coping with Economic Crisis During the Covid-19 Pandemic","authors":"L. Luqman, Ilhamdi Ilhamdi","doi":"10.24260/alalbab.v11i2.2488","DOIUrl":"https://doi.org/10.24260/alalbab.v11i2.2488","url":null,"abstract":"The COVID-19 pandemic has devastated the global and local economies. However, it has also contributed to the functioning of social solidarity in dealing with crisis pressure among local people which became a survival strategy for various businesses. This paper aims to map the patterns of economic pressure resulting from a pandemic and analyze social strength factor that became a survival strategy in the economic field. This research was conducted on several Chinese Indonesian converts to Islam [mu’alaf] to examine their religious solidarity that served as the strength for their survival as entrepreneurs. Therefore, qualitative research was conducted in a community of converts to Islam in Pontianak city, as one of the centers with a significant number of Chinese populations. In addition to data on crisis they experienced during the pandemic, this research also revealed their perceptions, motivation and actions in response to COVID-19. The results of the research showed that social and spiritual capital is the most important support that allows converts to recover from difficult times. Religion has become the moral basis of these entrepreneurs for solidarity and a source of support in coping with the pressure and problems. In the midst of scarcity of economic resources, religion-based social resources have become the answer to the problems encountered by these entrepreneurs.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46670196","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 : 2023-01-02DOI: 10.24260/alalbab.v11i2.2433
Zubir Zubir, A. Manaf, Noviandy Noviandy, Abdul Mugni
This article examines the cultural resistance and sharia-based environmental management in the fishing community in Aceh Timur Raya, Indonesia. Aceh is a fascinating Indonesian region as the country’s implementer of Islamic law. To date, Aceh’s environment has yet to become an issue that needs to be immediately addressed. This study is classified as field-library research with a qualitative analysis. The data were collected using interviews, documentation, and observations of fishermen’s environment in Aceh Timur Raya. These data were analyzed using a sociological approach, social theories, power-knowledge relations, and habitus. This study found several important reasons why there could be damage to Aceh Timur Raya’s ecosystems. This article has produced several vital findings; First, the absence of the role of religion in maintaining and building an ecological culture in the fishing community. Second, the attitude of indifference among the fishing community towards the environment. Third, the politicization of environmental care. These three pieces of evidence state that cultural resistance and sharia-based environmental management in Aceh threaten the community's survival, especially fishermen who rely heavily on nature. Islamic law has not been able to base its teachings on the environment that must be preserved and developed.
{"title":"Cultural Resistance and Sharia-Based Ecology in the Fishing Community in Aceh","authors":"Zubir Zubir, A. Manaf, Noviandy Noviandy, Abdul Mugni","doi":"10.24260/alalbab.v11i2.2433","DOIUrl":"https://doi.org/10.24260/alalbab.v11i2.2433","url":null,"abstract":"This article examines the cultural resistance and sharia-based environmental management in the fishing community in Aceh Timur Raya, Indonesia. Aceh is a fascinating Indonesian region as the country’s implementer of Islamic law. To date, Aceh’s environment has yet to become an issue that needs to be immediately addressed. This study is classified as field-library research with a qualitative analysis. The data were collected using interviews, documentation, and observations of fishermen’s environment in Aceh Timur Raya. These data were analyzed using a sociological approach, social theories, power-knowledge relations, and habitus. This study found several important reasons why there could be damage to Aceh Timur Raya’s ecosystems. This article has produced several vital findings; First, the absence of the role of religion in maintaining and building an ecological culture in the fishing community. Second, the attitude of indifference among the fishing community towards the environment. Third, the politicization of environmental care. These three pieces of evidence state that cultural resistance and sharia-based environmental management in Aceh threaten the community's survival, especially fishermen who rely heavily on nature. Islamic law has not been able to base its teachings on the environment that must be preserved and developed.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43108477","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 : 2023-01-02DOI: 10.24260/alalbab.v11i2.2245
Felisitas Yuswanto, Sekar Ayu Aryani, Ahmad Muttaqin
For the Mentuka Dayak tribe, Pinah Laman is a change in ethnic and religious identity. Pinah Laman in the Mentuka Dayak community is perceived as a cultural space for community members who convert to a particular religion. Generally, religious conversion occurs in this society from Catholicism to Islam. The new identity is given by the term ‘Sinan.’ But on the other hand, the Sinan identity has its own meaning. Sinan is a new identity given to those who have converted to another religion. Because of this Pinah Laman custom, they do not get their tribal rights, such as: performing the Mentuka Dayak traditional ceremonies. This article aims to explore the construction of a new identity from the construction process of religious identity, which involves custom. In addition, this article also explains the form of religious identity construction that occurs among the Mentuka Dayak tribe and the new converts who experience it. Religious conversion is inseparable from the driving factors for the emergence of a new identity and the implications of constructing a new identity due to the conversion process. This article was compiled from the results of research using the ethnographic method. The results of this research show that Pinah Laman is a conversion process of a Christian or Catholic Dayak to Islam. This impacts the social sanctions one receives from one’s social group. For the Mentuka Dayak people, when someone decides to change his religion, he must be willing to give up his Dayak ethnicity. One of the social effects felt by a new convert in the Dayak tribe is that he will be given a nickname or term ‘Sinan.’ Based on the results of this research, the term Sinan has a negative connotation. This is because those who change their religion are ultimately not given the freedom to practice Dayak customs as usual.
{"title":"Pinah Laman: The Construction of Religious and Ethnic Identity Within the Mentuka Dayak of West Kalimantan","authors":"Felisitas Yuswanto, Sekar Ayu Aryani, Ahmad Muttaqin","doi":"10.24260/alalbab.v11i2.2245","DOIUrl":"https://doi.org/10.24260/alalbab.v11i2.2245","url":null,"abstract":"For the Mentuka Dayak tribe, Pinah Laman is a change in ethnic and religious identity. Pinah Laman in the Mentuka Dayak community is perceived as a cultural space for community members who convert to a particular religion. Generally, religious conversion occurs in this society from Catholicism to Islam. The new identity is given by the term ‘Sinan.’ But on the other hand, the Sinan identity has its own meaning. Sinan is a new identity given to those who have converted to another religion. Because of this Pinah Laman custom, they do not get their tribal rights, such as: performing the Mentuka Dayak traditional ceremonies. This article aims to explore the construction of a new identity from the construction process of religious identity, which involves custom. In addition, this article also explains the form of religious identity construction that occurs among the Mentuka Dayak tribe and the new converts who experience it. Religious conversion is inseparable from the driving factors for the emergence of a new identity and the implications of constructing a new identity due to the conversion process. This article was compiled from the results of research using the ethnographic method. The results of this research show that Pinah Laman is a conversion process of a Christian or Catholic Dayak to Islam. This impacts the social sanctions one receives from one’s social group. For the Mentuka Dayak people, when someone decides to change his religion, he must be willing to give up his Dayak ethnicity. One of the social effects felt by a new convert in the Dayak tribe is that he will be given a nickname or term ‘Sinan.’ Based on the results of this research, the term Sinan has a negative connotation. This is because those who change their religion are ultimately not given the freedom to practice Dayak customs as usual.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46838976","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 : 2023-01-02DOI: 10.24260/alalbab.v11i2.2459
Ahmad Jais, Sumin Sumin
The violence in the name of religion is now not only happening in the Middle East but has also penetrated Indonesia. Indonesia is not only known as a Muslim-majority country that is friendly and peace-loving but also has a diversity of religions, ethnicities, races, and cultures that have the potential to trigger conflict at any time. Violations of religious freedom in Indonesia have increased dramatically in recent years. This study is aimed to explore the understanding of Muslim students in Indonesia about Islamic moderation, the perceptions of Muslim students in Indonesia about the application of Islamic moderation, and the challenges and strategies of universities in implementing Islamic moderation on Muslim students in Indonesia. This study uses phenomenology approach with Muslim students as the object of the research. The participants were selected purposively as many as 20 students. This study finds that Muslim students in Indonesia characterize Islamic moderation as Muslims who are open to technological change, tolerant and harmonious with other Muslims and non-Muslims, non-violent, democratic, and access to comprehensive Islamic sources. Even though Muslim students in Indonesia have implemented Islamic moderation, there are still misconceptions about Islamic moderation. The challenge of implementing Islamic moderation in Muslim students is that they are easily exposed to extreme understanding through social media or the pragmatic and rational Islamic community.
{"title":"Portrait of Moderate Islam Within Muslim University Students in Indonesia","authors":"Ahmad Jais, Sumin Sumin","doi":"10.24260/alalbab.v11i2.2459","DOIUrl":"https://doi.org/10.24260/alalbab.v11i2.2459","url":null,"abstract":"The violence in the name of religion is now not only happening in the Middle East but has also penetrated Indonesia. Indonesia is not only known as a Muslim-majority country that is friendly and peace-loving but also has a diversity of religions, ethnicities, races, and cultures that have the potential to trigger conflict at any time. Violations of religious freedom in Indonesia have increased dramatically in recent years. This study is aimed to explore the understanding of Muslim students in Indonesia about Islamic moderation, the perceptions of Muslim students in Indonesia about the application of Islamic moderation, and the challenges and strategies of universities in implementing Islamic moderation on Muslim students in Indonesia. This study uses phenomenology approach with Muslim students as the object of the research. The participants were selected purposively as many as 20 students. This study finds that Muslim students in Indonesia characterize Islamic moderation as Muslims who are open to technological change, tolerant and harmonious with other Muslims and non-Muslims, non-violent, democratic, and access to comprehensive Islamic sources. Even though Muslim students in Indonesia have implemented Islamic moderation, there are still misconceptions about Islamic moderation. The challenge of implementing Islamic moderation in Muslim students is that they are easily exposed to extreme understanding through social media or the pragmatic and rational Islamic community. ","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47802777","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 : 2022-07-31DOI: 10.24260/alalbab.v11i1.2228
J. Talupun, Eklepinus Jefry Sopacuaperu
The ecological crisis that is very alarming at the moment is caused by, among others, the “poor” ethics in the relationship between humans and the universe. Humans tend to see themselves as high and mighty, also the most decisive (superior). Conversely, nature is perceived as less important, of lower class, not human (inferior). Inequality in the relationship between humans and nature has further wosened the “ethical poverty” and the relationship is increasingly immoral. Thus, ethical poverty forms paradigm disorientation, dysfunction of action and disintegration of relations. Therefore, this article aims to reorient the paradigm, and to encourage the creation of harmonious relations based on a paradigm shift in favor of life. Everything begins with a search for social ethics that observes the events of the ecological crisis, investigates in-depth and hears various calls for a paradigm shift, identifies ethical-ecological principles and seeks a hermeneutical-biblical ethics as a religious interpretation that goes beyond the anthropocentrism of interpreting the holy scriptures. The method used in this research is a literature study. Data related to the issue of the ecological crisis was collected and then an in-depth analysis was carried out and finally conclusions were made. The issue of ecological crisis used as a reference in this research is the case of mining on Romang Island. This case is analyzed with a social ethics and a religious ethics approaches. The results of the analysis serve as a reference for transformative actions.
{"title":"Reorienting Ecological Paradigm for Harmonization of Humans and Nature: A Christian Perspective","authors":"J. Talupun, Eklepinus Jefry Sopacuaperu","doi":"10.24260/alalbab.v11i1.2228","DOIUrl":"https://doi.org/10.24260/alalbab.v11i1.2228","url":null,"abstract":"The ecological crisis that is very alarming at the moment is caused by, among others, the “poor” ethics in the relationship between humans and the universe. Humans tend to see themselves as high and mighty, also the most decisive (superior). Conversely, nature is perceived as less important, of lower class, not human (inferior). Inequality in the relationship between humans and nature has further wosened the “ethical poverty” and the relationship is increasingly immoral. Thus, ethical poverty forms paradigm disorientation, dysfunction of action and disintegration of relations. Therefore, this article aims to reorient the paradigm, and to encourage the creation of harmonious relations based on a paradigm shift in favor of life. Everything begins with a search for social ethics that observes the events of the ecological crisis, investigates in-depth and hears various calls for a paradigm shift, identifies ethical-ecological principles and seeks a hermeneutical-biblical ethics as a religious interpretation that goes beyond the anthropocentrism of interpreting the holy scriptures. The method used in this research is a literature study. Data related to the issue of the ecological crisis was collected and then an in-depth analysis was carried out and finally conclusions were made. The issue of ecological crisis used as a reference in this research is the case of mining on Romang Island. This case is analyzed with a social ethics and a religious ethics approaches. The results of the analysis serve as a reference for transformative actions.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47020513","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 : 2022-07-20DOI: 10.24260/alalbab.v11i1.2182
A. Bakar
This study describes the unresolved problem of the fight for the throne in the restoration of the Kubu kingdom and reveals the underlying root causes. The description of the problem is based on historical accounts and continuous local mass media coverage related to the fight for the throne. The problem is placed in its Indonesian political context, namely Regional Autonomy Era which seeks to promote the preservation and development of local culture. Nasab fiqh (Islamic Jurisprudence concerning lineage) is used as the perspective of the review. This study explains that the Kubu restoration was hindered by the fight for the throne because the nasab (lineage) requirements were used as the sole instrument. In turn, the lineage requirement has made the issues related to Kubu throne a primordial fight among the king’s descendants. This sheds some light on the fact that the throne has high heirloom value or shared inheritance which is attached to material rights. These material rights are granted by regional autonomy which provides opportunities for the king to revive local cultural roles.
{"title":"The Royal Throne of Tuan Besar in the Restoration of Kubu Kingdom: A Nasab Fiqh Perspective","authors":"A. Bakar","doi":"10.24260/alalbab.v11i1.2182","DOIUrl":"https://doi.org/10.24260/alalbab.v11i1.2182","url":null,"abstract":"This study describes the unresolved problem of the fight for the throne in the restoration of the Kubu kingdom and reveals the underlying root causes. The description of the problem is based on historical accounts and continuous local mass media coverage related to the fight for the throne. The problem is placed in its Indonesian political context, namely Regional Autonomy Era which seeks to promote the preservation and development of local culture. Nasab fiqh (Islamic Jurisprudence concerning lineage) is used as the perspective of the review. This study explains that the Kubu restoration was hindered by the fight for the throne because the nasab (lineage) requirements were used as the sole instrument. In turn, the lineage requirement has made the issues related to Kubu throne a primordial fight among the king’s descendants. This sheds some light on the fact that the throne has high heirloom value or shared inheritance which is attached to material rights. These material rights are granted by regional autonomy which provides opportunities for the king to revive local cultural roles.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41470929","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 : 2022-07-20DOI: 10.24260/alalbab.v11i1.2193
Supratman Muslim, S. Suprapto, J. Jamaluddin
Pesantren (Islamic Boarding Schools) is a religious educational institution that has long history in Indonesia. Pesatren has an important role in producing religious figures, including kyai (an expert of Islamic teachings) or tuan guru (grand teacher). However, this role began to fade as many secular educational institutions emerged due to modernization and globalization, and at the same time pesantren began to change a lot to adapt to this new system. This study aims to explore the role of the Ma’had Dar Al-Qur’an wa Al-Hadith Nahdlatul Wathan (MDQH NW) Islamic boarding school in maintaining the tuan guru (grand teacher) tradition, and the strategies used to maintain this tradition. This study used a qualitative method with data collected through techniques of participatory observation, in-depth interviews and documentation. The results indicate that the MDQH NW has a significant contribution in maintaining the tuan guru tradition. This is demonstrated by the pattern of education and all institutional activities oriented to the pesantren culture with the study of the al-Mu’tabarah book with the halaqah system. The strategies include strengthening traditional education, strengthening socio-religious relations, and strengthening Islamic da’wah. Continuity is also seen in the social relations built with the masyayikh (internal quality assurance) at Madrasah Shaulatiyah Makkah. Changes also occurred at the MDQH NW in Pancor regarding the duration of studies, especially for the talibat (female students) who previously took 3 years then extended to 4 years, which is the same duration as the tullab (male students). However, the MDQH NW Islamic Boarding School in Anjani still maintains the rule that has become the legacy of its founders, namely three years for the talibat and four the tullab.
Pesantren(伊斯兰寄宿学校)是印度尼西亚历史悠久的宗教教育机构。Pesatren在培养宗教人物方面发挥着重要作用，包括kyai(伊斯兰教义专家)或tuan guru(大老师)。然而，随着现代化和全球化的发展，许多世俗教育机构的出现，这一角色开始消失，与此同时，pesantren开始发生很大的变化，以适应这种新的体系。本研究旨在探讨Ma 'had Dar Al-Qur 'an wa Al-Hadith Nahdlatul Wathan (MDQH NW)伊斯兰寄宿学校在维护团大师(大老师)传统方面的作用，以及用于维护这一传统的策略。本研究采用质性方法，透过参与式观察、深度访谈及文献资料收集资料。结果表明，MDQH NW在维护团师传统方面做出了重大贡献。这一点可以从教育模式和所有机构活动中得到证明，这些活动以学习al-Mu 'tabarah书籍和halaqah系统为导向，以pesantren文化为导向。这些战略包括加强传统教育、加强社会-宗教关系和加强伊斯兰教教育。在与麦加圣公会的masyayikh(内部质量保证)建立的社会关系中也可以看到连续性。在Pancor的MDQH NW，关于学习时间也发生了变化，特别是对于talibat(女学生)来说，之前的学习时间为3年，现在延长到4年，与tullab(男学生)的学习时间相同。然而，位于安贾尼的MDQH NW伊斯兰寄宿学校仍然保留着成为其创始人遗产的规则，即塔利班三年，tullab四年。
{"title":"The Tuan Guru Tradition of Nahdlatul Wathan in Pesantren","authors":"Supratman Muslim, S. Suprapto, J. Jamaluddin","doi":"10.24260/alalbab.v11i1.2193","DOIUrl":"https://doi.org/10.24260/alalbab.v11i1.2193","url":null,"abstract":"Pesantren (Islamic Boarding Schools) is a religious educational institution that has long history in Indonesia. Pesatren has an important role in producing religious figures, including kyai (an expert of Islamic teachings) or tuan guru (grand teacher). However, this role began to fade as many secular educational institutions emerged due to modernization and globalization, and at the same time pesantren began to change a lot to adapt to this new system. This study aims to explore the role of the Ma’had Dar Al-Qur’an wa Al-Hadith Nahdlatul Wathan (MDQH NW) Islamic boarding school in maintaining the tuan guru (grand teacher) tradition, and the strategies used to maintain this tradition. This study used a qualitative method with data collected through techniques of participatory observation, in-depth interviews and documentation. The results indicate that the MDQH NW has a significant contribution in maintaining the tuan guru tradition. This is demonstrated by the pattern of education and all institutional activities oriented to the pesantren culture with the study of the al-Mu’tabarah book with the halaqah system. The strategies include strengthening traditional education, strengthening socio-religious relations, and strengthening Islamic da’wah. Continuity is also seen in the social relations built with the masyayikh (internal quality assurance) at Madrasah Shaulatiyah Makkah. Changes also occurred at the MDQH NW in Pancor regarding the duration of studies, especially for the talibat (female students) who previously took 3 years then extended to 4 years, which is the same duration as the tullab (male students). However, the MDQH NW Islamic Boarding School in Anjani still maintains the rule that has become the legacy of its founders, namely three years for the talibat and four the tullab.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46005489","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 : 2022-07-20DOI: 10.24260/alalbab.v11i1.2176
Sri Haryaningsih, Elyta Elyta
Covid-19 has become a pandemic causing the condition of business income from business actors to decrease drastically. This phenomenon is in contrast to the conditions in Indonesia during the 1998 crisis, where business actors became the most substantial sector to adapt to the monetary turmoil at that time. This article discusses the Covid-19 handling through digital-based Islamic political economy and human security on business people in Pontianak City. The work is based on a quantitative research project conducted in Pontianak, employing a set of questionnaires to collect the data. The findings of this study indicate that in dealing with Covid-19, the Indonesian government has produced important policies to ensure the availability of economic opportunities for the population so that people can adapt rationally sound state policies. The handling of Covid-19 through a digital-based Islamic political economy is carried out by providing digital technology training and mentoring digital business incubators to Small and Medium Enterprises to improve human security. Islamic teachings have been important to the policy making as Indonesia is a home of predominantly Muslims.
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Pub Date : 2022-06-30DOI: 10.24260/alalbab.v11i1.2221
N. Hamzah, Sangkot Sirait, Zulkipli Lessy
This work aims at revealing the implications of modernization and improvement of the living standards of the middle-class Malay Muslim community in Pontianak City. The modern world has proven to affects the aspects of religion and culture of the people in the globe, including the Malay Muslims in Pontianak. This is based on research employing qualitative approach with the support of ethnographic activities. Observations and in-depth interviews were to support the data collection from middle-class Malay Muslims in Pontianak. The work suggests that the modernization and improvement of the social class of Pontianak Malay Muslims has changed their relationship to the Malay culture where they have become more selective towards existing customs and traditions. In addition, the increase in the living standards has in fact also increased the desire of Malay Muslims towards various efforts to affirm class identity. Modern Malay Muslims tend to addopt modern life style with the supports of Islamic teachings they practice in everyday life as they consider Islam as the foundation of their customs and traditions. The hegemony of modernity has penetrated the life of the Malay Muslims and influenced the characteristics of their religiousity and Malaydom to a more modernized style.
{"title":"Religion, Lifestyle, and Identity Affirmation within Middle Class Malay Muslims in Pontianak of West Borneo","authors":"N. Hamzah, Sangkot Sirait, Zulkipli Lessy","doi":"10.24260/alalbab.v11i1.2221","DOIUrl":"https://doi.org/10.24260/alalbab.v11i1.2221","url":null,"abstract":"This work aims at revealing the implications of modernization and improvement of the living standards of the middle-class Malay Muslim community in Pontianak City. The modern world has proven to affects the aspects of religion and culture of the people in the globe, including the Malay Muslims in Pontianak. This is based on research employing qualitative approach with the support of ethnographic activities. Observations and in-depth interviews were to support the data collection from middle-class Malay Muslims in Pontianak. The work suggests that the modernization and improvement of the social class of Pontianak Malay Muslims has changed their relationship to the Malay culture where they have become more selective towards existing customs and traditions. In addition, the increase in the living standards has in fact also increased the desire of Malay Muslims towards various efforts to affirm class identity. Modern Malay Muslims tend to addopt modern life style with the supports of Islamic teachings they practice in everyday life as they consider Islam as the foundation of their customs and traditions. The hegemony of modernity has penetrated the life of the Malay Muslims and influenced the characteristics of their religiousity and Malaydom to a more modernized style.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45820934","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}
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