Pub Date : 2020-12-24DOI: 10.24260/ALALBAB.V9I2.1390
Mufdil Tuhri, Samsul Maarif, Rikardo Simarmata
Based on some early anthropological accounts, people understand adat as any traditional practice: including visiting graves and forest, belief in supernatural powers, and other rituals and ceremonies. Practically speaking, people have not differentiated between the term adat and the encompassing traditions, customs, laws, and others. However, the discourse of religion has influenced the comprehensiveness of the idea of adat. This paper describes the construction of adat through the colonial period, a time dominantly influenced by the discourse of religion. I argue that the colonial construction of adat has strongly impacted religion in Indonesia. Adat which became a contested term and used by the rulers has declined the religious dimension of adat. The construction of adat and the disposition of adat from religion was influenced by various factors including colonial policies. This paper identified three dominant discourse of adat as political construction in colonial Indonesia: firstly, adat as animism was considered as the practices which are not religious, uncivilized and primitive; secondly, the mainstream of adat law has concerned on the secular aspect of adat while neglected the religious dimension of adat; thirdly, the construction of adat as not religion subsequently strengthened the Islamic identity and stressed the adat as opposed to Islam.
{"title":"Adat, Islam, and the Idea of Religion in Colonial Indonesia","authors":"Mufdil Tuhri, Samsul Maarif, Rikardo Simarmata","doi":"10.24260/ALALBAB.V9I2.1390","DOIUrl":"https://doi.org/10.24260/ALALBAB.V9I2.1390","url":null,"abstract":"Based on some early anthropological accounts, people understand adat as any traditional practice: including visiting graves and forest, belief in supernatural powers, and other rituals and ceremonies. Practically speaking, people have not differentiated between the term adat and the encompassing traditions, customs, laws, and others. However, the discourse of religion has influenced the comprehensiveness of the idea of adat. This paper describes the construction of adat through the colonial period, a time dominantly influenced by the discourse of religion. I argue that the colonial construction of adat has strongly impacted religion in Indonesia. Adat which became a contested term and used by the rulers has declined the religious dimension of adat. The construction of adat and the disposition of adat from religion was influenced by various factors including colonial policies. This paper identified three dominant discourse of adat as political construction in colonial Indonesia: firstly, adat as animism was considered as the practices which are not religious, uncivilized and primitive; secondly, the mainstream of adat law has concerned on the secular aspect of adat while neglected the religious dimension of adat; thirdly, the construction of adat as not religion subsequently strengthened the Islamic identity and stressed the adat as opposed to Islam.","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":"46545983","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 : 2020-12-24DOI: 10.24260/ALALBAB.V9I2.1789
M. Pabbajah
Islam and local traditions have been struggling dynamically as seen in the reality of the social and religious life in the Indonesian context. This study aims to reaffirm the relationship between religion and local traditions by observing the consistency of South Sulawesi’s Bawakaraeng community in practicing both Islam and local traditions. This work is based on data collected through observation, interviews, and literature studies with a qualitative descriptive analysis approach. The results of this study show three findings. First, the Bawakaraeng community, represented by some people of Buginese and Macassarese ethnic groups, still believes that a local mountain is the center of a ritual to get closer to the creator. Second, the community has not only a strong consistency in the practice of Islamic teachings, but also a high commitment to maintaining local traditions, as practiced by Bawakaraeng community members. Third, religious consistency and a commitment to local traditions are practiced simultaneously through worshiping rituals such as prayers, remembrances, alms, and the pilgrimage activities (qurban-scarification) and tawaf). Thus, the Islamic spirits are being practiced consistently and continuously within the community’s local context. This study suggests further undiscovered research on local communities using a contextual approach.
{"title":"Religious Consistency and Commitment to Local Tradition Within the Bawakareng Community in Indonesia’s South Sulawesi","authors":"M. Pabbajah","doi":"10.24260/ALALBAB.V9I2.1789","DOIUrl":"https://doi.org/10.24260/ALALBAB.V9I2.1789","url":null,"abstract":"Islam and local traditions have been struggling dynamically as seen in the reality of the social and religious life in the Indonesian context. This study aims to reaffirm the relationship between religion and local traditions by observing the consistency of South Sulawesi’s Bawakaraeng community in practicing both Islam and local traditions. This work is based on data collected through observation, interviews, and literature studies with a qualitative descriptive analysis approach. The results of this study show three findings. First, the Bawakaraeng community, represented by some people of Buginese and Macassarese ethnic groups, still believes that a local mountain is the center of a ritual to get closer to the creator. Second, the community has not only a strong consistency in the practice of Islamic teachings, but also a high commitment to maintaining local traditions, as practiced by Bawakaraeng community members. Third, religious consistency and a commitment to local traditions are practiced simultaneously through worshiping rituals such as prayers, remembrances, alms, and the pilgrimage activities (qurban-scarification) and tawaf). Thus, the Islamic spirits are being practiced consistently and continuously within the community’s local context. This study suggests further undiscovered research on local communities using a contextual approach.","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":"42910870","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 : 2020-12-24DOI: 10.24260/ALALBAB.V9I2.1846
Hesty Nur Rahmi, Patmawati Patmawati, L. H. Riwarung
Lontara Attorioloang ri Wajo is one of the ancient manuscripts of Bugis found in Sambas, West Kalimantan. Although ancient manuscripts have long been recognized as being important sources of physical and spiritual life for indigenous peoples, they have not been properly researched in academic discourse. The study of ancient manuscripts is still rarely done by historical researchers in West Kalimantan. In fact, the texts cover many issues including important aspects of human life such as religion, nation, and other human needs. This study focuses on the counselors, themes, and model of religious counseling presented in the manuscript Lontara Attorioloang ri Wajo. Content analysis is employed to discuss the text with regard to counseling figures, themes of religious counseling, and counseling model. The data indicates that the Arung Matoae (king) in Wajo Kingdom was an important counselor in the region. He practiced religious counseling that covered monotheism, leadership, human relations, and relationships to the universe. The King applied individual and group counseling for his religious counseling activities. This study offers new insight into religious counseling science as it has been practiced by people in the past as recorded in the manuscript. Past cultural track records can be restored with in-depth studies of the text which may lead to multi-disciplines that involve counseling experts, philologists, and historians collaborating to reveal further research findings.
Lontara Attorioloang ri Wajo是在西加里曼丹桑巴斯发现的古代武吉士手稿之一。虽然古代手稿一直被认为是土著人民物质和精神生活的重要来源，但在学术话语中却没有得到适当的研究。西加里曼丹的历史研究人员对古代手稿的研究仍然很少。事实上，这些文本涵盖了许多问题，包括人类生活的重要方面，如宗教、民族和其他人类需求。本研究聚焦于《Lontara Attorioloang ri Wajo》手稿中所呈现的宗教咨询师、主题与模式。采用内容分析的方法，从咨询人物、宗教咨询主题、咨询模式等方面对文本进行了探讨。资料表明，瓦霍王国的阿荣·马托埃(国王)是该地区重要的谋士。他从事宗教咨询，内容涉及一神论、领导力、人际关系以及与宇宙的关系。国王在他的宗教咨询活动中采用了个人和团体咨询。这项研究为宗教咨询科学提供了新的见解，因为它在手稿中记录了过去人们的实践。通过对文本的深入研究，可以恢复过去的文化记录，这可能会导致包括咨询专家、语言学家和历史学家在内的多学科合作，以揭示进一步的研究结果。
{"title":"Modern Religious Counseling Model in The Ancient Manuscript of Lontara Attorioloang Ri Wajo","authors":"Hesty Nur Rahmi, Patmawati Patmawati, L. H. Riwarung","doi":"10.24260/ALALBAB.V9I2.1846","DOIUrl":"https://doi.org/10.24260/ALALBAB.V9I2.1846","url":null,"abstract":"Lontara Attorioloang ri Wajo is one of the ancient manuscripts of Bugis found in Sambas, West Kalimantan. Although ancient manuscripts have long been recognized as being important sources of physical and spiritual life for indigenous peoples, they have not been properly researched in academic discourse. The study of ancient manuscripts is still rarely done by historical researchers in West Kalimantan. In fact, the texts cover many issues including important aspects of human life such as religion, nation, and other human needs. This study focuses on the counselors, themes, and model of religious counseling presented in the manuscript Lontara Attorioloang ri Wajo. Content analysis is employed to discuss the text with regard to counseling figures, themes of religious counseling, and counseling model. The data indicates that the Arung Matoae (king) in Wajo Kingdom was an important counselor in the region. He practiced religious counseling that covered monotheism, leadership, human relations, and relationships to the universe. The King applied individual and group counseling for his religious counseling activities. This study offers new insight into religious counseling science as it has been practiced by people in the past as recorded in the manuscript. Past cultural track records can be restored with in-depth studies of the text which may lead to multi-disciplines that involve counseling experts, philologists, and historians collaborating to reveal further research findings.","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":"42285922","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 : 2020-12-24DOI: 10.24260/ALALBAB.V9I2.1477
Laela Fitriani Sahronie
This paper examines the practice of ingenious citizenship of an Indonesian spiritual group called Paguyuban Ngesti Tunggal (Pangestu), between their politics of religion (agama) and belief (kepercayaan). With the passing of the Constitutional Court Decision No. 97, 2017, the Indonesian government recognizes belief as another form of religious expression besides religion. Therefore, spiritual groups that are unable to be accommodated by religious or belief institutions have had difficulty accessing organizational rights, as they are considered ‘abject’ citizens. Even so, Pangestu has emerged as a spiritual group considered ‘abject citizens’ in the eyes of the state that has managed to survive. This paper will focus on two main questions: 1) How does the Indonesian government regulate citizens through the definition of religion and belief? 2) How does Pangestu respond to limited space for spiritual organizations between the recognition of religion and belief, by practicing ingenious citizenship? With these two formulations, this paper shows the relationship between the Indonesian government as an institution of control, and the spiritual organization of Pangestu as ingenious citizens. There will also be elaboration on strategies and unique tactics practiced by Pangestu to cope with the limited space given by the government.
{"title":"The Ingenious Citizenship of The Paguyuban Ngesti Tunggal (PANGESTU) in Indonesia","authors":"Laela Fitriani Sahronie","doi":"10.24260/ALALBAB.V9I2.1477","DOIUrl":"https://doi.org/10.24260/ALALBAB.V9I2.1477","url":null,"abstract":"This paper examines the practice of ingenious citizenship of an Indonesian spiritual group called Paguyuban Ngesti Tunggal (Pangestu), between their politics of religion (agama) and belief (kepercayaan). With the passing of the Constitutional Court Decision No. 97, 2017, the Indonesian government recognizes belief as another form of religious expression besides religion. Therefore, spiritual groups that are unable to be accommodated by religious or belief institutions have had difficulty accessing organizational rights, as they are considered ‘abject’ citizens. Even so, Pangestu has emerged as a spiritual group considered ‘abject citizens’ in the eyes of the state that has managed to survive. This paper will focus on two main questions: 1) How does the Indonesian government regulate citizens through the definition of religion and belief? 2) How does Pangestu respond to limited space for spiritual organizations between the recognition of religion and belief, by practicing ingenious citizenship? With these two formulations, this paper shows the relationship between the Indonesian government as an institution of control, and the spiritual organization of Pangestu as ingenious citizens. There will also be elaboration on strategies and unique tactics practiced by Pangestu to cope with the limited space given by the government.","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":"41423557","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 : 2020-12-24DOI: 10.24260/ALALBAB.V9I2.1687
A. Dewantara
Suffering is the reality of religious people, so suffering is an important theme of almost all religions. The negativity and depression involved with suffering invite religions to discuss it. Suffering is the constitutive reality of all humans. All human beings must suffer, but their faith makes them have a different perspective in reacting to it. This paper wishes to examine the theme of suffering in hermeneutic and phenomenology studies. The research model used in this paper is a qualitative model with as much as possible using hermeneutics by comparing several texts and understanding about suffering. The expected goal of deepening this theme is to find a more comprehensive understanding of suffering as a believer, and finally be able to unite spiritual suffering in the light of God. Life is not to suffer and die silly. Life is also not filled with the solitude of suffering merely, because clearly God created man not to make him suffer. Suffering is not sent to destroy the righteous, but it is suffering that will purify the righteous even more. Suffering is the reality of religious people, so suffering is an important theme of almost all religions
{"title":"Suffering of The Righteous People in The Perspective of Religious Phenomenology","authors":"A. Dewantara","doi":"10.24260/ALALBAB.V9I2.1687","DOIUrl":"https://doi.org/10.24260/ALALBAB.V9I2.1687","url":null,"abstract":"Suffering is the reality of religious people, so suffering is an important theme of almost all religions. The negativity and depression involved with suffering invite religions to discuss it. Suffering is the constitutive reality of all humans. All human beings must suffer, but their faith makes them have a different perspective in reacting to it. This paper wishes to examine the theme of suffering in hermeneutic and phenomenology studies. The research model used in this paper is a qualitative model with as much as possible using hermeneutics by comparing several texts and understanding about suffering. The expected goal of deepening this theme is to find a more comprehensive understanding of suffering as a believer, and finally be able to unite spiritual suffering in the light of God. Life is not to suffer and die silly. Life is also not filled with the solitude of suffering merely, because clearly God created man not to make him suffer. Suffering is not sent to destroy the righteous, but it is suffering that will purify the righteous even more. Suffering is the reality of religious people, so suffering is an important theme of almost all religions","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":"42687360","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 : 2020-12-24DOI: 10.24260/ALALBAB.V9I2.1788
P. Bordoloi
Social media has been crucially important today in the pandemic situation. This work is rooted in key questions: whether social media consumption increases during a pandemic and does the communicative action of social media target religious ambience? The findings show that the flow of messages has increased on social media platforms during pandemic. However, the communicative action of social media is not targeted toward religious ambience. This work is based on data collected through a qualitative survey in the context of Assam, a state of India. The study concludes the communicative action of social media depends on its users' profiles. Users’ profile is perhaps the determining factor regarding religious ambience on social media.
{"title":"Religious Ambience on Social Media: A Case Study in A Pandemic Situation","authors":"P. Bordoloi","doi":"10.24260/ALALBAB.V9I2.1788","DOIUrl":"https://doi.org/10.24260/ALALBAB.V9I2.1788","url":null,"abstract":"Social media has been crucially important today in the pandemic situation. This work is rooted in key questions: whether social media consumption increases during a pandemic and does the communicative action of social media target religious ambience? The findings show that the flow of messages has increased on social media platforms during pandemic. However, the communicative action of social media is not targeted toward religious ambience. This work is based on data collected through a qualitative survey in the context of Assam, a state of India. The study concludes the communicative action of social media depends on its users' profiles. Users’ profile is perhaps the determining factor regarding religious ambience on social media.","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":"43337703","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 : 2020-12-24DOI: 10.24260/ALALBAB.V9I2.1876
A. Fitria, M. I. Tanggok
Creating peace between religions by building tolerance is required to avoid intolerance. This is one of the ways to respect differences between religions. Indonesia is a multi-ethnic cultural and religious country. Therefore, building tolerance is a must to achieve healthy inter-religious peace as part of the implementation of the Pancasila values. This article aims to explore and keep a record of the perceptions of religious followers, as well as how they are applied in their daily life, especially concerning religious diversity. The ethnographic approach is a method or analysis used to explore and understand information obtained from in-depth individual interviews with religious and community leaders. The findings in this study show that building inter-religious tolerance, especially in Indonesia with its diversity of ethnic groups, cultures, languages, etc., is not easy, but the philosophical values of Pancasila are able to unite them harmoniously and there is no disagreement between religions, which can be seen from the dynamics of community life in Pondok Cabe, Pamulang, with the diversity of religions (Islam, Christianity, and Catholicism). In this place, different religious adherents can interact appropriately and harmoniously. Strengthening the values of Pancasila in building inter-religious tolerance needs to be carried out and promoted. This is one of the suggestions from this study.
{"title":"Inter-Religious Tolerance in Indonesia From the Perspective of Pancasila Philosophy","authors":"A. Fitria, M. I. Tanggok","doi":"10.24260/ALALBAB.V9I2.1876","DOIUrl":"https://doi.org/10.24260/ALALBAB.V9I2.1876","url":null,"abstract":"Creating peace between religions by building tolerance is required to avoid intolerance. This is one of the ways to respect differences between religions. Indonesia is a multi-ethnic cultural and religious country. Therefore, building tolerance is a must to achieve healthy inter-religious peace as part of the implementation of the Pancasila values. This article aims to explore and keep a record of the perceptions of religious followers, as well as how they are applied in their daily life, especially concerning religious diversity. The ethnographic approach is a method or analysis used to explore and understand information obtained from in-depth individual interviews with religious and community leaders. The findings in this study show that building inter-religious tolerance, especially in Indonesia with its diversity of ethnic groups, cultures, languages, etc., is not easy, but the philosophical values of Pancasila are able to unite them harmoniously and there is no disagreement between religions, which can be seen from the dynamics of community life in Pondok Cabe, Pamulang, with the diversity of religions (Islam, Christianity, and Catholicism). In this place, different religious adherents can interact appropriately and harmoniously. Strengthening the values of Pancasila in building inter-religious tolerance needs to be carried out and promoted. This is one of the suggestions from this study.","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":"45340876","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 : 2020-06-10DOI: 10.24260/alalbab.v9i1.1563
Syarifuddin Syarif
This paper aims to explain the content and inclination of the interpretive thoughts of the Sufi scholars in the Province of West Kalimantan. Among the Sufi scholars most popular in West Kalimantan in the 19th century and 20 were Ahmad Khatib al-Sambasi (1802-1879 AD), Muhammad Imran Basuni (1885-1953 AD) and Isma'il Mundu (1870-1957 AD). The works produced by these scholars are still in the form of manuncripts as the objects of study in this paper. This is a library research with philological and historical approaches. There are several stages in philological research including inventory, description of manuscripts, transfer of script and transfer of language. To support those four phases of philological research, the researcher employes content analysis in doing further exploration to the resermanuscripts. Very supprising, specific findings are presented. First, there are fifteen interpretations in the manuscript of Fathu Al-‘Arifin and eight in the Bidayatu Al-Tauhid Fi Ilmi Al-Tauhid. While in Mukhtasaru Al-Mannan Ala Aqidahti Al-Arahman, the contents of the interpretation are not found. Secondly, the patterns of interpretive thoughts used by Ahmad Khatib al-Sambasi and Muhammad Basuni bin Muhammad Imran contained in Fathu Al-‘Arifin and Bidayatu Al-Tauhid Fi Ilmi Al-Tauhid are of sufistic interpretation using the tahlili method. Whereas the thought pattern of Ismail Mundu's interpretation in Mukhtasaru Al-Mannan Ala Aqidahti Al-Arahman cannot be found. It is because the 20-pages manuscript consists of a summary that discusses the science of tawheed and Ismail Mundu did not quote any verses of the Qur'an in the manuscript.
本文旨在说明西加里曼丹省苏菲派学者释经思想的内容和倾向。19世纪和20世纪在西加里曼丹最受欢迎的苏菲派学者包括艾哈迈德·哈提卜·桑巴斯(1882 -1879年)、穆罕默德·伊姆兰·巴苏尼(1885-1953年)和伊斯玛伊尔·蒙杜(1870-1957年)。作为本文的研究对象，这些学者的著作仍以手稿的形式存在。这是一项用文献学和历史学方法进行的图书馆研究。文献学研究有几个阶段，包括查勘、手稿描述、手稿转移和语言转移。为了支持这四个阶段的文献学研究，研究者采用内容分析的方法对藏书稿进行了进一步的挖掘。非常令人惊讶的是，具体的发现被提出。首先，Fathu Al- ' Arifin手稿中有15种解释，Bidayatu Al- tauhid Fi Ilmi Al- tauhid有8种解释。而在Mukhtasaru Al-Mannan Ala Aqidahti Al-Arahman中，没有找到解释的内容。其次，Ahmad Khatib Al- sambasi和Muhammad Basuni bin Muhammad Imran在Fathu Al- Arifin和Bidayatu Al- tauhid Fi Ilmi Al- tauhid中所使用的解释思想模式是使用tahlili方法的苏菲主义解释。而Ismail Mundu在Mukhtasaru Al-Mannan Ala Aqidahti Al-Arahman中的解释的思维模式却找不到。这是因为这份20页的手稿包含了讨论塔威德科学的摘要，而伊斯梅尔·蒙杜在手稿中没有引用任何古兰经的经文。
{"title":"The Style of Sufistic Interpretation: A Philological Study and Content Analysis of the Manuscripts By Three Popular Ulemas in West Kalimantan","authors":"Syarifuddin Syarif","doi":"10.24260/alalbab.v9i1.1563","DOIUrl":"https://doi.org/10.24260/alalbab.v9i1.1563","url":null,"abstract":"This paper aims to explain the content and inclination of the interpretive thoughts of the Sufi scholars in the Province of West Kalimantan. Among the Sufi scholars most popular in West Kalimantan in the 19th century and 20 were Ahmad Khatib al-Sambasi (1802-1879 AD), Muhammad Imran Basuni (1885-1953 AD) and Isma'il Mundu (1870-1957 AD). The works produced by these scholars are still in the form of manuncripts as the objects of study in this paper. This is a library research with philological and historical approaches. There are several stages in philological research including inventory, description of manuscripts, transfer of script and transfer of language. To support those four phases of philological research, the researcher employes content analysis in doing further exploration to the resermanuscripts. Very supprising, specific findings are presented. First, there are fifteen interpretations in the manuscript of Fathu Al-‘Arifin and eight in the Bidayatu Al-Tauhid Fi Ilmi Al-Tauhid. While in Mukhtasaru Al-Mannan Ala Aqidahti Al-Arahman, the contents of the interpretation are not found. Secondly, the patterns of interpretive thoughts used by Ahmad Khatib al-Sambasi and Muhammad Basuni bin Muhammad Imran contained in Fathu Al-‘Arifin and Bidayatu Al-Tauhid Fi Ilmi Al-Tauhid are of sufistic interpretation using the tahlili method. Whereas the thought pattern of Ismail Mundu's interpretation in Mukhtasaru Al-Mannan Ala Aqidahti Al-Arahman cannot be found. It is because the 20-pages manuscript consists of a summary that discusses the science of tawheed and Ismail Mundu did not quote any verses of the Qur'an in the manuscript.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42983190","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 : 2020-06-08DOI: 10.24260/alalbab.v9i1.1553
Tohari Tohari, S. Sairin, Muhammad Azhar, Muhammad Yamin
The liberalization policy through Law No. 7 of 2004 concerning Natural Resources and Law No. 22 of 2001 concerning Oil and Gas, elicited a strong reaction from the Muhammadiyah movement. In response to the laws, Muhammadiyah used their role as both a civil society movement and Islamic movement and took the step of constitutional jihad. This article looks at the steps and attitudes of Muhammadiyah's criticism towards government policies under the administration of President Susilo Bambang Yudoyono (SBY). The findings showed the constitutional jihad was based on the spirit of the Muhammadiyah indictment and the spirit of progressive Islam Muhammdiyah. It was within this spirit that the Muhammadiyah movement was encouraged to be critical of SBY's policies. This study also explores Muhammadiyah's critical attitude which has had an internal and external impacts on the movement as a whole and Muhammadiyah leaders. Muhammadiyah's critical attitude is a form of action and rational choice. The rational choice being made by Muhammadiyah through observation of the impacts of the application of the two laws. Muhammadiyah and its leaders indicate the rational choice of Muhammadiyah actors based on Muhammadiyah's spirit orientation, and the social conditions of the Indonesians in response to the application of both of these laws.
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Pub Date : 2020-06-08DOI: 10.24260/alalbab.v9i1.1593
Saifuddin Herlambang
The character and style of a text describes and reflects the cultural structure and nature of the author’s mind. This work attempts to describe social criticism and the interpretation of Hamka—the eminent Indonesian exegete—in the Al-Azhar (a fairly recent encyclopedic Quran commentary) of the verses which are legitimized as the verses of polygamy. This study finds that Hamka’s interpretation of “polygamy verses” is influenced by the social dynamics of his birthplace, Minangkabau. Hamka criticized religious and adat leaders for the polygamy tradition in Minangkabau. Paradigmatically, Hamka contributed a unique tradition in the dynamics of the interpretation of the Quran in Indonesia where interpretation becomes a social critic. This study reaffirmed the statements that the contestation in interpreting texts is a reflection of social and political contestation and not merely theoretical contestation and that each product of text interpretation expresses empirically the socio-political conditions of the interpreters. This work offered the idea that the interpretation of the Quran with a social approach is to voice criticism of the application of the text to be an alternative to continue in contextualizing the Quranic messages.
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