Pub Date : 2021-12-27DOI: 10.24260/alalbab.v10i2.2090
S. Kurniawan, Sangkot Sirait, Azis Muslim
This paper aims to explore the impact of ethnic differences and ethnic stereotyping on the atmosphere of peace, written based on the conflict event between Muslims of different ethnicities (ethnic Malay of Sambas and ethnic Madurese) in Sambas in 1999. This paper, based on my research from 2018, is qualitative research with data obtained from observation, interviews, and documentation. Regarding the method, this research used a qualitative method that leads to a case study model as an investigative method. Meanwhile, for data analysis, the interactive data analysis method using the theory of self-categorization was employed. Based on the findings of the study, ethnic differences and stereotypes had a significant impact on the escalation of conflict between Muslims in Sambas in 1999. These ethnic differences and stereotypes essentially emerged as a consequence of the way a person or group of people of a particular ethnicity categorizes a person or group of people of another ethnicity.
{"title":"Ethnic Stereotyping and Intra-Religious Conflict: The Experience of Muslims in Sambas of the Indonesian West Borneo","authors":"S. Kurniawan, Sangkot Sirait, Azis Muslim","doi":"10.24260/alalbab.v10i2.2090","DOIUrl":"https://doi.org/10.24260/alalbab.v10i2.2090","url":null,"abstract":"This paper aims to explore the impact of ethnic differences and ethnic stereotyping on the atmosphere of peace, written based on the conflict event between Muslims of different ethnicities (ethnic Malay of Sambas and ethnic Madurese) in Sambas in 1999. This paper, based on my research from 2018, is qualitative research with data obtained from observation, interviews, and documentation. Regarding the method, this research used a qualitative method that leads to a case study model as an investigative method. Meanwhile, for data analysis, the interactive data analysis method using the theory of self-categorization was employed. Based on the findings of the study, ethnic differences and stereotypes had a significant impact on the escalation of conflict between Muslims in Sambas in 1999. These ethnic differences and stereotypes essentially emerged as a consequence of the way a person or group of people of a particular ethnicity categorizes a person or group of people of another ethnicity.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46209549","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 : 2021-07-29DOI: 10.24260/ALALBAB.V10I1.1970
Sri Roviana, W. Udasmoro, Euis Nurlaelawati
This article discusses several activities intended for Acehnese women after the implementation of Islamic sharia. Activities aimed at women in public spaces have an impact on the marginalization and narrowing of women's public spaces. This article also explicitly provides an overview and analysis of what actually happened to Acehnese women so that it appears that there is a problem of the domination of male power over women based on religious, cultural, and political arguments. The purpose of this article is for the public to understand that the Aceh government has made policies aimed at women in the public sphere with the support of Wilayatul Hisbah, which has an impact on the marginalization of women. It is found that after the implementation of Islamic law in 2001 until now, in Aceh, there have been domestication of women with various regulations (qonuns) as well as text interpretations which are used as legitimacy by the power of conservative ideology on progressive understanding. This article makes Aceh a focus area. This article is based on the literature as a secondary source as well as interviews with experts.
{"title":"Women in Public Sphere after The Implementation of Islamic Sharia in Aceh","authors":"Sri Roviana, W. Udasmoro, Euis Nurlaelawati","doi":"10.24260/ALALBAB.V10I1.1970","DOIUrl":"https://doi.org/10.24260/ALALBAB.V10I1.1970","url":null,"abstract":"This article discusses several activities intended for Acehnese women after the implementation of Islamic sharia. Activities aimed at women in public spaces have an impact on the marginalization and narrowing of women's public spaces. This article also explicitly provides an overview and analysis of what actually happened to Acehnese women so that it appears that there is a problem of the domination of male power over women based on religious, cultural, and political arguments. The purpose of this article is for the public to understand that the Aceh government has made policies aimed at women in the public sphere with the support of Wilayatul Hisbah, which has an impact on the marginalization of women. It is found that after the implementation of Islamic law in 2001 until now, in Aceh, there have been domestication of women with various regulations (qonuns) as well as text interpretations which are used as legitimacy by the power of conservative ideology on progressive understanding. This article makes Aceh a focus area. This article is based on the literature as a secondary source as well as interviews with experts.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46403757","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 : 2021-07-29DOI: 10.24260/ALALBAB.V10I1.1921
S. Qudsy, Achmad Fawaid, A. H. Muzakky
The Covid-19 pandemic, which occurred in line with the massive transformation of digital media, was a significant moment that enabled diverse Islamic preachers to use media to advance their own interests. However, little has been discussed regarding the religious responses to the COVID-19 performed by Ahlus Sunnah community members or those who are not inclined to participate in radical activities. By analyzing two important Ahlus Sunnah figures, Gus Baha and Abdus Somad, this article focuses on the group’s COVID-19 views on social media, which represents their motives, perspectives, strategies, and theological views to encourage Muslims to have certain mindsets on the virus. Given that Abdul Somad Official account around $1400- 21,700 per month with 950 thousand subscribers and Gus Baha Official account around $5-75 with 500 thousand subscribers, this article investigates their religious/ theological perspectives on COVID-19 and the extent to which they represent religious moderate viewpoints as the solution of the COVID-19. It argues that their YouTube or Facebook channels have enabled the birth of religious moderate arguments on COVID-19 rooted in the Ahlus Sunnah movement. Unlike well-established scientific perspectives on Covid-19 that spread out through official government channels or television, Gus Baha and Abdus Somad’s viewpoints have been relatively independent from medical networks, but highly dependent on Ahlus Sunnah movements. With a high number of offline and online followers, it demonstrates the potential of their status as religious influencers on COVID-19 based on Ahlus Sunnah viewpoints in Indonesia.
{"title":"Ahlus Sunnah Views of COVID-19 in Social Media: The Islamic Preaching by Gus Baha and Abdus Somad","authors":"S. Qudsy, Achmad Fawaid, A. H. Muzakky","doi":"10.24260/ALALBAB.V10I1.1921","DOIUrl":"https://doi.org/10.24260/ALALBAB.V10I1.1921","url":null,"abstract":"The Covid-19 pandemic, which occurred in line with the massive transformation of digital media, was a significant moment that enabled diverse Islamic preachers to use media to advance their own interests. However, little has been discussed regarding the religious responses to the COVID-19 performed by Ahlus Sunnah community members or those who are not inclined to participate in radical activities. By analyzing two important Ahlus Sunnah figures, Gus Baha and Abdus Somad, this article focuses on the group’s COVID-19 views on social media, which represents their motives, perspectives, strategies, and theological views to encourage Muslims to have certain mindsets on the virus. Given that Abdul Somad Official account around $1400- 21,700 per month with 950 thousand subscribers and Gus Baha Official account around $5-75 with 500 thousand subscribers, this article investigates their religious/ theological perspectives on COVID-19 and the extent to which they represent religious moderate viewpoints as the solution of the COVID-19. It argues that their YouTube or Facebook channels have enabled the birth of religious moderate arguments on COVID-19 rooted in the Ahlus Sunnah movement. Unlike well-established scientific perspectives on Covid-19 that spread out through official government channels or television, Gus Baha and Abdus Somad’s viewpoints have been relatively independent from medical networks, but highly dependent on Ahlus Sunnah movements. With a high number of offline and online followers, it demonstrates the potential of their status as religious influencers on COVID-19 based on Ahlus Sunnah viewpoints in Indonesia.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45768591","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}
This study aims to determine the extent to which parents at Stasi Santo Andreas Binjai, Parish of Santo Mikael Tanjung Baung, Sintang Diocese have played their role as educators of the faith of their children in the Industrial Revolution Era 4.0. This paper explores the obstacles faced by parents and how to overcome these obstacles to carry out their roles as faith educators for their children. This study uses a qualitative descriptive method that describes all the symptoms or conditions that exist. The data collection was conducted using three techniques: direct observation with observation guidance, direct communication through dialogue, and/or direct communication with participants to collect research data using tools (interview guides and documentary studies with visuals) during the study as evidence that researchers took to the field to conduct research. Based on the results, it is known that parents are not yet fully aware of their duties and responsibilities as the first and foremost faith educators for their children. Instead, the responsibility of fostering children's faith is mostly left to schools and churches as institutions (administrators of Stasi and Parish Churches). Lack of time for parents to be with their children and lack of understanding and awareness of parents about their duties and responsibilities in their children's faith education are inhibiting factors. The question exists, how to overcome the obstacles parents face as faith educators for their children. Many parents try to take advantage of family time (although it is limited) to give advice and practical teachings as a form of practical family catechesis, monitor children's activities, and encourage their children to take part in church activities.
本研究旨在确定Sintang教区st . Mikael Tanjung Baung堂区Stasi Santo Andreas Binjai的父母在工业革命4.0时代中扮演孩子信仰教育者的角色。本文探讨了父母在信仰教育中所面临的障碍，以及如何克服这些障碍，更好地发挥孩子信仰教育者的作用。本研究采用定性描述方法，描述存在的所有症状或条件。数据收集采用三种技术进行:在观察指导下的直接观察，通过对话直接沟通，和/或与参与者直接沟通，在研究期间使用工具(访谈指南和带有视觉效果的文献研究)收集研究数据，作为研究人员前往现场进行研究的证据。根据调查结果，我们知道父母还没有充分意识到他们作为孩子首要的信仰教育者的义务和责任。相反，培养儿童信仰的责任主要留给了学校和教会作为机构(斯塔西和教区教堂的管理者)。父母没有时间和孩子在一起，缺乏对孩子信仰教育中义务和责任的理解和认识，这些都是抑制因素。问题是，如何克服父母作为孩子的信仰教育者所面临的障碍。许多父母试图利用家庭时间(尽管有限)，作为一种实用的家庭教理讲授的形式，给予建议和实际的教导，监督孩子的活动，并鼓励他们的孩子参加教会活动。
{"title":"The Roles of Parents for Children's Faith Education: A Catechization Review","authors":"Lukas Ahen, Cenderato Cenderato, Arius Arifman Halawa","doi":"10.24260/ALALBAB.V10I1.1953","DOIUrl":"https://doi.org/10.24260/ALALBAB.V10I1.1953","url":null,"abstract":"This study aims to determine the extent to which parents at Stasi Santo Andreas Binjai, Parish of Santo Mikael Tanjung Baung, Sintang Diocese have played their role as educators of the faith of their children in the Industrial Revolution Era 4.0. This paper explores the obstacles faced by parents and how to overcome these obstacles to carry out their roles as faith educators for their children. This study uses a qualitative descriptive method that describes all the symptoms or conditions that exist. The data collection was conducted using three techniques: direct observation with observation guidance, direct communication through dialogue, and/or direct communication with participants to collect research data using tools (interview guides and documentary studies with visuals) during the study as evidence that researchers took to the field to conduct research. Based on the results, it is known that parents are not yet fully aware of their duties and responsibilities as the first and foremost faith educators for their children. Instead, the responsibility of fostering children's faith is mostly left to schools and churches as institutions (administrators of Stasi and Parish Churches). Lack of time for parents to be with their children and lack of understanding and awareness of parents about their duties and responsibilities in their children's faith education are inhibiting factors. The question exists, how to overcome the obstacles parents face as faith educators for their children. Many parents try to take advantage of family time (although it is limited) to give advice and practical teachings as a form of practical family catechesis, monitor children's activities, and encourage their children to take part in church activities.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48391137","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 : 2021-07-29DOI: 10.24260/ALALBAB.V10I1.1982
H. Jubba, A. Long, Ririt Yuniar
Religious minority groups have historically been positioned as the trigger for religious and social disharmony. This paper aims to explore the millennial Muslims’ basis for their positioning towards minority groups in Indonesia. The data collected through questionnaires, interviews, and document studies were analyzed and then converted into narrative form, tables, diagrams, and charts. The findings show that there are two millennial Muslim responses towards religious minority groups. First, some are responding with acceptance of non-Islamic affiliated minority groups. Of the 412 surveyed respondents, 280 or 67, 96% stated their acceptance based on the juridical-constitutional reason that every citizen has the same rights and obligations, including the rights to live and obey the law. Representing the second millennial response, most respondents also rejected Islamic-affiliated minority groups. 383 respondents (93%) stated this rejection noting that they believe in the existence of these groups damaging Islam’s image. The different forms of response are based on theological, juridical, and cultural reasons that can be found in religious arguments, legislation, and values of the local wisdom of the Indonesians. This study proposes the need of building better understanding among millennial Muslims regarding social diversity in Indonesia, and finding common ground for these differences that can be applied to avoid religious conflicts in the future.
{"title":"Response of Millennial Muslims to Religious Minority Groups in Indonesia","authors":"H. Jubba, A. Long, Ririt Yuniar","doi":"10.24260/ALALBAB.V10I1.1982","DOIUrl":"https://doi.org/10.24260/ALALBAB.V10I1.1982","url":null,"abstract":"Religious minority groups have historically been positioned as the trigger for religious and social disharmony. This paper aims to explore the millennial Muslims’ basis for their positioning towards minority groups in Indonesia. The data collected through questionnaires, interviews, and document studies were analyzed and then converted into narrative form, tables, diagrams, and charts. The findings show that there are two millennial Muslim responses towards religious minority groups. First, some are responding with acceptance of non-Islamic affiliated minority groups. Of the 412 surveyed respondents, 280 or 67, 96% stated their acceptance based on the juridical-constitutional reason that every citizen has the same rights and obligations, including the rights to live and obey the law. Representing the second millennial response, most respondents also rejected Islamic-affiliated minority groups. 383 respondents (93%) stated this rejection noting that they believe in the existence of these groups damaging Islam’s image. The different forms of response are based on theological, juridical, and cultural reasons that can be found in religious arguments, legislation, and values of the local wisdom of the Indonesians. This study proposes the need of building better understanding among millennial Muslims regarding social diversity in Indonesia, and finding common ground for these differences that can be applied to avoid religious conflicts in the future.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41992047","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 : 2021-07-29DOI: 10.24260/ALALBAB.V10I1.1804
Sahri Sahri
Judging from its origin, there is an opinion that Sufism originates from Islam. Some say that Sufism is influenced by the practices of other religions, such as the practices of Christian priesthood and of other religions. This article aims to examine the comparison between the concepts of zuhud (asceticism / detachment) and wahdat al-wujud (the unity of existence) in Islam and the concepts of asceticism and hypostatic union in Christianity. In Christianity there is a clerical structure, but Islam does not recognize or implement it. Islamic Sufis did not transform Sufism from Christianity or other religions because Sufism is related to human instincts. Additionally, the human soul is the same despite different societies and nations. The similarities of the practice of asceticism cannot be sufficiently used as the reason that it stems from Christian asceticism. There are in fact similarities between the concept of wahdat al-wujud and hypostatic union in Christianity. The differences between the two lies in the esoteric and exoteric dimensions. However, according to al-Junaid and al-Ghazali, mahabbat and ma'rifat are the limitations of the maqam of Sufism, a level of maqam where man is still in a state of understanding of his own existence. So, between man and God, there is still distance. In this modern era, there is a need for a re-interpretation of Sufism in which Sufism is not only oriented to be purely transient to be in union with God, but it is a form of fulfilling our obligations as God's caliphs who should improve things for fellow humans and other living beings. In other words, Sufism not only contains a theophanic dimension of transience, but also a profane dimension in which there are of fellow human interests worldwide.
{"title":"The Concept of Mysticism in Islam and Christianity","authors":"Sahri Sahri","doi":"10.24260/ALALBAB.V10I1.1804","DOIUrl":"https://doi.org/10.24260/ALALBAB.V10I1.1804","url":null,"abstract":"Judging from its origin, there is an opinion that Sufism originates from Islam. Some say that Sufism is influenced by the practices of other religions, such as the practices of Christian priesthood and of other religions. This article aims to examine the comparison between the concepts of zuhud (asceticism / detachment) and wahdat al-wujud (the unity of existence) in Islam and the concepts of asceticism and hypostatic union in Christianity. In Christianity there is a clerical structure, but Islam does not recognize or implement it. Islamic Sufis did not transform Sufism from Christianity or other religions because Sufism is related to human instincts. Additionally, the human soul is the same despite different societies and nations. The similarities of the practice of asceticism cannot be sufficiently used as the reason that it stems from Christian asceticism. There are in fact similarities between the concept of wahdat al-wujud and hypostatic union in Christianity. The differences between the two lies in the esoteric and exoteric dimensions. However, according to al-Junaid and al-Ghazali, mahabbat and ma'rifat are the limitations of the maqam of Sufism, a level of maqam where man is still in a state of understanding of his own existence. So, between man and God, there is still distance. In this modern era, there is a need for a re-interpretation of Sufism in which Sufism is not only oriented to be purely transient to be in union with God, but it is a form of fulfilling our obligations as God's caliphs who should improve things for fellow humans and other living beings. In other words, Sufism not only contains a theophanic dimension of transience, but also a profane dimension in which there are of fellow human interests worldwide.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44197894","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 : 2021-07-29DOI: 10.24260/ALALBAB.V10I1.1904
Ahmad Muttaqin
How have religious organizations responded to the COVID-19 pandemic? Why have some religious organizations responded to this outbreak from a scientific perspective, but many others have not? This paper explores the Muhammadiyah's proactive role in responding to the COVID-19 outbreak through an integration-interconnection perspective of religion, science, and culture. Apart from establishing the Muhammadiyah COVID-19 Command Center (MCCC), Muhammadiyah have been actively providing religious guidance amidst the pandemic. Through a review of organizational documents and an auto-nethnography study of the responses of Muhammadiyah members and their community, this paper examines the content and process of disseminating religious guidance, as well as the responses of the organization members and society generally. The dynamics of the response of Muhammadiyah members and sympathizers to religious guidance issued by the Central Board of Muhammadiyah will be read from the perspective of the religious authority in the VUCA (Volatility, Uncertainty, Complexity, Ambiguity) era. This paper underlines that the Muhammadiyah have shown efforts to integrate religion, science, and culture through MCCC to deal with the outbreak. This confirms that the Muhammadiyah movement is both rational and pro-science and serves as a shred of evidence that religious organizations can be problem solvers, although authorities are potentially challenged in the VUCA era.
{"title":"Religion, Science, And Culture Amidst the Covid-19 Pandemic: Muhammadiyah’s Worship Guidance and Members’ Responses","authors":"Ahmad Muttaqin","doi":"10.24260/ALALBAB.V10I1.1904","DOIUrl":"https://doi.org/10.24260/ALALBAB.V10I1.1904","url":null,"abstract":"How have religious organizations responded to the COVID-19 pandemic? Why have some religious organizations responded to this outbreak from a scientific perspective, but many others have not? This paper explores the Muhammadiyah's proactive role in responding to the COVID-19 outbreak through an integration-interconnection perspective of religion, science, and culture. Apart from establishing the Muhammadiyah COVID-19 Command Center (MCCC), Muhammadiyah have been actively providing religious guidance amidst the pandemic. Through a review of organizational documents and an auto-nethnography study of the responses of Muhammadiyah members and their community, this paper examines the content and process of disseminating religious guidance, as well as the responses of the organization members and society generally. The dynamics of the response of Muhammadiyah members and sympathizers to religious guidance issued by the Central Board of Muhammadiyah will be read from the perspective of the religious authority in the VUCA (Volatility, Uncertainty, Complexity, Ambiguity) era. This paper underlines that the Muhammadiyah have shown efforts to integrate religion, science, and culture through MCCC to deal with the outbreak. This confirms that the Muhammadiyah movement is both rational and pro-science and serves as a shred of evidence that religious organizations can be problem solvers, although authorities are potentially challenged in the VUCA era.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46765502","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 : 2021-06-30DOI: 10.24260/ALALBAB.V10I1.2010
L. H. Riwarung
This inquiry on the Islamic manuscripts intends to illuminate the rich artistic and intellectual writing traditions of the Meranaw Muslims in the Philippines. These Meranaw manuscripts play an important role in guiding people’s lives as a source of religious knowledge that reflects people’s thoughts and aspirations. Moreover, these manuscripts are additionally an important source of knowledge in understanding people’s culture, history, and relationships with other nations, such as Malaysia, Indonesia, Saudi Arabia, Brunei, and more. These manuscripts are handwritten in Arabic script called batang a Arab or in Jawi or kirim. Some of these manuscripts are the handwritten Qur’an, kisas (Islamic stories), prayer scrolls, medicinal manuscripts or mga bolongs, book of kakasi (book of charms), and the ilmo extreme unction and other Islamic manuscripts of importance to the Meranaw. There are also Islamic manuscripts that are written in stencil and printed like the Parokonan, the introductory guide to prayer, Alipalipan ( a book for beginners of the Arabic alphabet), Mawlid/ Barsindi (the devotional song about Prophet Muhammad (P.U.H)), Taabir Mimpi (the book of prophecy), qira’a, Sarf, and Tajwid. To the Meranaws, manuscripts are family belongings with great personal value. They are a family treasure handed down from generation to generation and strictly guarded with great care. Families cover the manuscripts with cloth or skin of an animal for protection and lock them in a chest so that they will be accessed only by their family. This research paper presents the Islamic Manuscript of the Meranaw, describes its characteristics and contents to explain the tremendous value to the Meranaw Society, hence the richness of the archival libraries mentioned.
{"title":"Islamic Manuscripts of Meranaw Muslims In Mindanao: An Inquiry of The Richness of The Intellectual Heritage","authors":"L. H. Riwarung","doi":"10.24260/ALALBAB.V10I1.2010","DOIUrl":"https://doi.org/10.24260/ALALBAB.V10I1.2010","url":null,"abstract":"This inquiry on the Islamic manuscripts intends to illuminate the rich artistic and intellectual writing traditions of the Meranaw Muslims in the Philippines. These Meranaw manuscripts play an important role in guiding people’s lives as a source of religious knowledge that reflects people’s thoughts and aspirations. Moreover, these manuscripts are additionally an important source of knowledge in understanding people’s culture, history, and relationships with other nations, such as Malaysia, Indonesia, Saudi Arabia, Brunei, and more. These manuscripts are handwritten in Arabic script called batang a Arab or in Jawi or kirim. Some of these manuscripts are the handwritten Qur’an, kisas (Islamic stories), prayer scrolls, medicinal manuscripts or mga bolongs, book of kakasi (book of charms), and the ilmo extreme unction and other Islamic manuscripts of importance to the Meranaw. There are also Islamic manuscripts that are written in stencil and printed like the Parokonan, the introductory guide to prayer, Alipalipan ( a book for beginners of the Arabic alphabet), Mawlid/ Barsindi (the devotional song about Prophet Muhammad (P.U.H)), Taabir Mimpi (the book of prophecy), qira’a, Sarf, and Tajwid. To the Meranaws, manuscripts are family belongings with great personal value. They are a family treasure handed down from generation to generation and strictly guarded with great care. Families cover the manuscripts with cloth or skin of an animal for protection and lock them in a chest so that they will be accessed only by their family. This research paper presents the Islamic Manuscript of the Meranaw, describes its characteristics and contents to explain the tremendous value to the Meranaw Society, hence the richness of the archival libraries mentioned.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44290576","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 : 2021-06-30DOI: 10.24260/ALALBAB.V10I1.1977
Elka Anakotta, F. Andries
Identity is a social construction. The Moluccan people are evident of this structure, especially regarding the policy of the obligation to wear cele (Moluccan traditional garment). This has become a process of identity construction involving culture and ethnicity for Moluccans. This paper discusses how Moluccan scholars who studied in Java understand their position wearing cele in the local context in Maluku. In addition, this paper also discusses the scholars’ views on how the process of identity negotiation between localism and nationalism is represented through cele and batik. Information for this study was gathered using a qualitative method with a cultural studies approach. The data were collected using several techniques including interviews, observation, and literature studies to answer research questions and problems. This paper shows that in response to the Moluccan government policy which requires the people to wear cele once a week, most scholars prefer to wear batik instead. One justification is related to cultural and religious aspects, noting cele is more familiar and originates from within the Christian community, while the Islamic community does not recognize cele in their culture. They consider that such policy leads to the construction of cultural identity based on false consciousness.
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Pub Date : 2020-12-24DOI: 10.24260/ALALBAB.V9I2.1828
Linda Bustan, F. Husein, P. Widjaja
This article explores the identities of Chinese Christians in the totok Chinese churches in Surabaya. The Chinese Christians refer to those who arrived in Surabaya from mainland China as Protestant Christians in the 1900s. They established the first Chinese church - the Tiong Hoa Kie Tok Kauw Hwee (THKTKH) in Surabaya. The THKTKH has become two independent synods, namely Gereja Kristus Tuhan (GKT, or the Church of Christ the Lord) and Gereja Kristen Abdiel (GKA, or the Abdiel Christian Church). The totok Chinese churches refer to churches that conduct the church services in the Chinese language or Mandarin (Guoyu). The article examines the culture, language, and origin of the Chinese Christians. After almost a century in Surabaya, there is some continuity and change of the Chinese Christian identity. They still regard themselves as totok, but the meaning of totok has changed. They embrace not only Chinese culture; but also mixed Chinese culture with Western culture and Indonesian culture, which results in the so-called hybrid culture. Mandarin is used in church services, whereas Indonesian language and English are also employed. The originality of the congregations is no longer mono-ethnic, which is Chinese. The Chinese churches have become multi-ethnic churches consisting of various ethnicities in Indonesia.
本文探讨泗水华人教会中华人基督徒的身份认同。中国基督徒指的是1900年代从中国大陆来到泗水的新教徒。他们在泗水建立了第一个华人教会——中华基德教会(THKTKH)。THKTKH已成为两个独立的主教会，即Gereja Kristus Tuhan (GKT，或主基督教会)和Gereja Kristen Abdiel (GKA，或Abdiel基督教会)。托克中文教会是指以中文或国语(国语)进行教会崇拜的教会。这篇文章考察了中国基督徒的文化、语言和起源。在泗水生活了近一个世纪之后，中国基督徒的身份有了一些延续和变化。他们仍然认为自己是totok，但totok的含义发生了变化。他们不仅拥抱中国文化;还将中国文化与西方文化、印尼文化混合在一起，形成了所谓的混合文化。教堂礼拜使用普通话，同时也使用印尼语和英语。教会的原创性不再是单一民族的，也就是中国人。印尼华人教会已成为多民族教会。
{"title":"Being Chinese Christian in the Totok Chinese Churches in Surabaya: Continuity and Change of Identities","authors":"Linda Bustan, F. Husein, P. Widjaja","doi":"10.24260/ALALBAB.V9I2.1828","DOIUrl":"https://doi.org/10.24260/ALALBAB.V9I2.1828","url":null,"abstract":"This article explores the identities of Chinese Christians in the totok Chinese churches in Surabaya. The Chinese Christians refer to those who arrived in Surabaya from mainland China as Protestant Christians in the 1900s. They established the first Chinese church - the Tiong Hoa Kie Tok Kauw Hwee (THKTKH) in Surabaya. The THKTKH has become two independent synods, namely Gereja Kristus Tuhan (GKT, or the Church of Christ the Lord) and Gereja Kristen Abdiel (GKA, or the Abdiel Christian Church). The totok Chinese churches refer to churches that conduct the church services in the Chinese language or Mandarin (Guoyu). The article examines the culture, language, and origin of the Chinese Christians. After almost a century in Surabaya, there is some continuity and change of the Chinese Christian identity. They still regard themselves as totok, but the meaning of totok has changed. They embrace not only Chinese culture; but also mixed Chinese culture with Western culture and Indonesian culture, which results in the so-called hybrid culture. Mandarin is used in church services, whereas Indonesian language and English are also employed. The originality of the congregations is no longer mono-ethnic, which is Chinese. The Chinese churches have become multi-ethnic churches consisting of various ethnicities in Indonesia.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42172202","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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