Pub Date : 2022-08-31DOI: 10.37680/almikraj.v3i1.1796
K. Kadenun, Miftakhul Jannah
Along with developing the community paradigm, the methods in sharia business transactions have also experienced significant developments. For example, in Karang Mulyo Village, Sudimoro Pacitan, in the past, buying and selling cloves only happened to goods that were ready to be sold, so there was money there. But now traders have the initiative to buy cloves in bulk. In the implementation of buying and selling cloves on a wholesale basis in Karang Mulyo Sudimoro Village, Pacitan, because people need money faster and want an easier clove sales process. The implementation of the sale and purchase is by selling the cloves still on trees that are ready to harvest, but it is not clear from the weight of the cloves. The implementation of buying and selling wholesale is still not fully carried out by the community because cloves are part of the permanent income of the community in Karang Mulyo Village, so if they are sold in bulk, they must be rethought. So it is important for the author to study more deeply the implementation of buying and selling cloves in bulk so that it is clearer. The objectives of this research are: (1) To find out the mechanism of wholesale clove buying and selling transactions in Karang Mulyo Sudimoro Pacitan (2) To find out the perspective of muamalah fiqh on price determination and profit buying and selling of wholesale cloves in Karang Mulyo Sudimoro Pacitan? While the method used in this study is to use a qualitative descriptive method and for data collection techniques, namely through observation, interviews, and documentation. The location of this research is in Karang Mulyo Village, Sudimoro District, Pacitan Regency. Based on data analysis, it can be concluded that: (1) The transaction mechanism used in the wholesale sale and purchase of cloves is through mutual agreement, and there is an element of mutual pleasure between them. (2) The determination of the price in buying and selling cloves in bulk is in accordance with mu'amalah fiqh because its implementation uses the estimation method; while the profits obtained by farmers and contractors cannot be determined, the profit-taking is still reasonable.
{"title":"JUAL-BELI CENGKEH BORONGAN DI KARANG MULYO SUDIMORO PACITAN PERSPEKTIF FIKIH MU’AMALAH","authors":"K. Kadenun, Miftakhul Jannah","doi":"10.37680/almikraj.v3i1.1796","DOIUrl":"https://doi.org/10.37680/almikraj.v3i1.1796","url":null,"abstract":"Along with developing the community paradigm, the methods in sharia business transactions have also experienced significant developments. For example, in Karang Mulyo Village, Sudimoro Pacitan, in the past, buying and selling cloves only happened to goods that were ready to be sold, so there was money there. But now traders have the initiative to buy cloves in bulk. In the implementation of buying and selling cloves on a wholesale basis in Karang Mulyo Sudimoro Village, Pacitan, because people need money faster and want an easier clove sales process. The implementation of the sale and purchase is by selling the cloves still on trees that are ready to harvest, but it is not clear from the weight of the cloves. The implementation of buying and selling wholesale is still not fully carried out by the community because cloves are part of the permanent income of the community in Karang Mulyo Village, so if they are sold in bulk, they must be rethought. So it is important for the author to study more deeply the implementation of buying and selling cloves in bulk so that it is clearer. The objectives of this research are: (1) To find out the mechanism of wholesale clove buying and selling transactions in Karang Mulyo Sudimoro Pacitan (2) To find out the perspective of muamalah fiqh on price determination and profit buying and selling of wholesale cloves in Karang Mulyo Sudimoro Pacitan? While the method used in this study is to use a qualitative descriptive method and for data collection techniques, namely through observation, interviews, and documentation. The location of this research is in Karang Mulyo Village, Sudimoro District, Pacitan Regency. Based on data analysis, it can be concluded that: (1) The transaction mechanism used in the wholesale sale and purchase of cloves is through mutual agreement, and there is an element of mutual pleasure between them. (2) The determination of the price in buying and selling cloves in bulk is in accordance with mu'amalah fiqh because its implementation uses the estimation method; while the profits obtained by farmers and contractors cannot be determined, the profit-taking is still reasonable.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89916531","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 : 2022-07-30DOI: 10.18592/khazanah.v20i1.5543
Ahmad Umam Aufi, M. Shabir
This paper aims to look at the construction of the word kafir in Sufism discourse using Norman Fairclough's critical discourse analysis approach. This paper examines the term kafir in the holy book Hâdzâ al-Kitâb Matn al-Hikam li Sayyidī Syaikh Ahmad ibn 'Athâillâh al-Sakandârî by kiai Sholeh Darat. The results of this discussion show that the word kafir in Sufism is not synonymous with non-Muslim but refers to tadbîr, lacut (beyond the limit) when feeling rich, and not grateful for God’s mercy. The construction of the word infidel is influenced by the Sunni Sufism style adopted by Kyai Sholeh Darat. The construction of the term kafir is also in order to maintain monotheism and optimism of Muslims during the difficult times experienced in the 19th century. This happened because of the impact of the policy of the forced cultivation system, the domination of the colonial government in all aspects of people's lives and the strengthening of the unequal economic structure and the structure of Javanese foedalism. The impact of the construction of kiai Sholeh Darat on the term kafir is not to worry about any worldly affairs such as sustenance and directing Muslim life to concentration on the path of worship such as science and spiritual activities which later gave birth to the strength of the pesantren and tarekat network in resisting colonialism.Tulisan ini bertujuan untuk melihat konstruksi kata kafir dalam diskursus tasawuf dengan menggunakan pendekatan analisis wacana kritis Norman Fairclough. Tulisan ini mengkaji kata kafir dalam kitab Hâdzâ al-Kitâb Matn al-Hikam li Sayyidī Syaikh Ahmad ibn 'Athâillâh al-Sakandârî karya kiai Sholeh Darat. Hasil dari pembahasan ini menunjukkan bahwa kata kafir dalam tasawuf tidak identik dengan non muslim melainkan merujuk pada tadbîr, lacut (melampaui batas) saat merasa kaya, dan tidak mensyukuri nikmat. Konstruksi kata kafir ini dipengaruhi corak tasawuf sunni yang dianut kiai Sholeh Darat. Konstruksi kata kafir juga dalam rangka memelihara ketauhidan dan optimisme umat Islam pada masa-masa sulit yang dialami di abad ke-19. Hal tersebut terjadi karena dampak kebijakan sistem tanam paksa, dominasi pemerintah kolonial pada seluruh aspek kehidupan masyarakat dan menguatnya struktur ekonomi yang timpang dan struktur foedalisme Jawa. Dampak dari konstruksi kiai Sholeh Darat atas term kafir yaitu tidak mengkhawatirkan setiap urusan duniawi seperti rezeki dan mengarahkan kehidupan muslim pada konsentrasi di jalur ibadah seperti ilmu pengetahuan dan aktivitas ruhani yang kelak melahirkan kekuatan jaringan pesantren dan tarekat dalam melawan kolonialisme.
本文旨在运用费尔克劳夫的批评话语分析方法来考察苏菲主义话语中kafir一词的构成。本文考察了kiai Sholeh Darat的圣书《Hâdzâal-Kitâb Matn al-Hikam li SayyidīSyaikh Ahmad ibn’AthâillâH al-Sakandârî》中的kafir一词。这一讨论的结果表明，苏菲主义中的kafir一词并不是非穆斯林的同义词，而是指感觉富有时的tadbîr、lacut（超越极限），以及不感激上帝的仁慈。异教徒一词的构成受到了凯伊·肖莱赫·达拉特所采用的逊尼派苏菲主义风格的影响。kafir一词的构建也是为了在19世纪经历的困难时期保持穆斯林的一神教和乐观主义。这是由于强制耕种制度政策的影响，殖民政府在人民生活的各个方面的统治，以及不平等的经济结构和爪哇佛教结构的加强。kiai Sholeh Darat的建设对kafir一词的影响是不担心任何世俗事务，如维持生计，并引导穆斯林生活集中在崇拜的道路上，如科学和精神活动，这些活动后来催生了pesantren和tarekat网络抵抗殖民主义的力量。本文的目的是使用Norman Fairclough的批判性中期分析方法，在平行话语中看到不忠词的构建。这是对Sholeh Darat的《Hadzah al-Kitab Matn al-Hikam li SayyidīSyaikh Ahmad ibn’Athâillâh al-Sakandârî》中的怀疑之词的研究。这样做的结果是，难以置信这个词与非穆斯林的不一样，而是指那些富有而不感谢的违法者。这个令人难以置信的单词的结构受到阳光平行图案Sholeh Darat kiai的影响。难以置信这个词的构建也是为了在19世纪经历的困难时期保持伊斯兰人民的荣耀和乐观。这是因为强制性作物政策、殖民政府统治对社会生活的整个方面的影响，并加强了受影响的经济结构和联邦制的结构。Sholeh Darat的建设对难以置信的影响是，不必担心世界上的每一项事务，如供应，并引导穆斯林生活专注于祈祷之路，如知识和精神活动，这将最终催生反殖民主义斗争中中心和目标网络的力量。
{"title":"KONSTRUKSI KAFIR DALAM DISKURSUS TASAWUF: ANALISIS WACANA KRITIS KATA KAFIR PADA KITAB HÂDZÂ AL-KITÂB MATN AL-HIKAM KARYA KIAI SHOLEH DARAT","authors":"Ahmad Umam Aufi, M. Shabir","doi":"10.18592/khazanah.v20i1.5543","DOIUrl":"https://doi.org/10.18592/khazanah.v20i1.5543","url":null,"abstract":"This paper aims to look at the construction of the word kafir in Sufism discourse using Norman Fairclough's critical discourse analysis approach. This paper examines the term kafir in the holy book Hâdzâ al-Kitâb Matn al-Hikam li Sayyidī Syaikh Ahmad ibn 'Athâillâh al-Sakandârî by kiai Sholeh Darat. The results of this discussion show that the word kafir in Sufism is not synonymous with non-Muslim but refers to tadbîr, lacut (beyond the limit) when feeling rich, and not grateful for God’s mercy. The construction of the word infidel is influenced by the Sunni Sufism style adopted by Kyai Sholeh Darat. The construction of the term kafir is also in order to maintain monotheism and optimism of Muslims during the difficult times experienced in the 19th century. This happened because of the impact of the policy of the forced cultivation system, the domination of the colonial government in all aspects of people's lives and the strengthening of the unequal economic structure and the structure of Javanese foedalism. The impact of the construction of kiai Sholeh Darat on the term kafir is not to worry about any worldly affairs such as sustenance and directing Muslim life to concentration on the path of worship such as science and spiritual activities which later gave birth to the strength of the pesantren and tarekat network in resisting colonialism.Tulisan ini bertujuan untuk melihat konstruksi kata kafir dalam diskursus tasawuf dengan menggunakan pendekatan analisis wacana kritis Norman Fairclough. Tulisan ini mengkaji kata kafir dalam kitab Hâdzâ al-Kitâb Matn al-Hikam li Sayyidī Syaikh Ahmad ibn 'Athâillâh al-Sakandârî karya kiai Sholeh Darat. Hasil dari pembahasan ini menunjukkan bahwa kata kafir dalam tasawuf tidak identik dengan non muslim melainkan merujuk pada tadbîr, lacut (melampaui batas) saat merasa kaya, dan tidak mensyukuri nikmat. Konstruksi kata kafir ini dipengaruhi corak tasawuf sunni yang dianut kiai Sholeh Darat. Konstruksi kata kafir juga dalam rangka memelihara ketauhidan dan optimisme umat Islam pada masa-masa sulit yang dialami di abad ke-19. Hal tersebut terjadi karena dampak kebijakan sistem tanam paksa, dominasi pemerintah kolonial pada seluruh aspek kehidupan masyarakat dan menguatnya struktur ekonomi yang timpang dan struktur foedalisme Jawa. Dampak dari konstruksi kiai Sholeh Darat atas term kafir yaitu tidak mengkhawatirkan setiap urusan duniawi seperti rezeki dan mengarahkan kehidupan muslim pada konsentrasi di jalur ibadah seperti ilmu pengetahuan dan aktivitas ruhani yang kelak melahirkan kekuatan jaringan pesantren dan tarekat dalam melawan kolonialisme.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41474196","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 phenomenon of cyberpiracy based on Instagram at MAN 2 Ponorogo. This study uses a qualitative approach; the type of research is descriptive analysis with data collection techniques in the form of interviews. The subjects in this study were 30 students at MAN 2 Ponorogo who were active users of Instagram. Most of them are users of the "Add Yours" feature on the Instagram application. The results of this study are that 96.7% of the negative impacts of using the Instagram application were found, and 30% of students had used this feature due to a lack of understanding of cyber piracy. The negative impact is the Add Yours feature which is a form of cyber piracy crime. Students use this feature only to follow trends. However, after students know this, they no longer use this feature. The formation of morals in today's young generation is needed to limit themselves in dealing with various problems that exist both in the real world and the virtual world.
{"title":"FENOMENA CYBER PIRACY BERBASIS INSTAGRAM DI MAN 2 PONOROGO","authors":"Ela Rohmawati, Asmah Rohma Fatul Fauziah, Cindy Marcella, Arzeti Ulul Hamidah, Nurul Malikah","doi":"10.37680/almikraj.v3i1.1570","DOIUrl":"https://doi.org/10.37680/almikraj.v3i1.1570","url":null,"abstract":"This study aims to determine the phenomenon of cyberpiracy based on Instagram at MAN 2 Ponorogo. This study uses a qualitative approach; the type of research is descriptive analysis with data collection techniques in the form of interviews. The subjects in this study were 30 students at MAN 2 Ponorogo who were active users of Instagram. Most of them are users of the \"Add Yours\" feature on the Instagram application. The results of this study are that 96.7% of the negative impacts of using the Instagram application were found, and 30% of students had used this feature due to a lack of understanding of cyber piracy. The negative impact is the Add Yours feature which is a form of cyber piracy crime. Students use this feature only to follow trends. However, after students know this, they no longer use this feature. The formation of morals in today's young generation is needed to limit themselves in dealing with various problems that exist both in the real world and the virtual world.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"138 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88698670","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 : 2022-07-30DOI: 10.18592/khazanah.v20i1.6370
M. Mujiburrahman
Artikel ini bertujuan mengkaji kumpulan cerita pendek si Palui dalam bahasa Banjar yang terbit teratur di Banjarmasin Post. Kumpulan cerita Palui karya Yustan Azidin (1933-1995) berjudul Si Palui Raja Pandusta digali dan dianalisis dari sudut pandang glokalisasi atau pribumisasi Islam, yakni bagaimana berbagai nilai dan praktik Islam yang universal dan global diserap dan diapropriasi oleh budaya lokal Banjar. Artikel ini juga mencoba menggali berbagai pesan dan kritik yang terkandung di dalam cerita-cerita itu dilihat dalam konteks sosio-politik masa Orde Baru. Dalam kajian ini ditemukan bahwa cerita-cerita itu dengan fasih menghadirkan bagaimana orang-orang Banjar menginternalisasi nilai-nilai Islam melalui kerangka budaya mereka sendiri dalam berbagai bentuk pertemuan dan ritual keagamaan, termasuk pandangan mereka terhadap perempuan dan poligami; bagaimana mereka merespon ideologi pembangunan pemerintah; dan bagaimana mereka memandang orang Jawa sebagai suku terbesar di Indonesia. Cerita-cerita itu juga berhasil menghadirkan humor, kebijaksanaan dan kritik terhadap masyarakat Banjar dan/atau pemerintah Orde Baru. The purpose of the article is to study a collection of short stories of si Palui in Banjarese language that was regularly published in Banjarmasin Post. The collection of the short stories written by Yustan Azidin (1933-1995) entitled Si Palui Raja Pandusta is explored and analyzed in terms of glocalization or indigenization of Islam, that is, how the universal and global Islamic values and practices are absorbed and appropriated in the Banjarese local culture. The article also explores the messages and criticisms contained in the short stories within the socio-political context of the New Order period. This study finds that these short stories eloquently represent how the Banjarese people internalize Islamic values through the framework of their own culture in various forms of religious gatherings and rituals, including their views of woman and polygamy; how they respond to the government’s ideology of development; and how they look at the Javanese, the biggest ethnic group in Indonesia. The stories successfully present humor, wisdom and criticisms of the Banjarese society and/or the government of the New Order.
本文旨在研究巴鲁短篇小说群在班珠尔辛波斯特的班珠尔语中的表现。Yustan Azidin（1933-1995）的《虚假的巴鲁之王》故事组是从伊斯兰教私有化的角度挖掘和分析的，即普遍和全球性的伊斯兰教的各种价值观和实践是如何被班珠尔的地方文化所吸收和拥有的。本文还试图挖掘在新秩序的社会政治背景下，这些故事所包含的各种信息和批评。在这项研究中发现，这些故事清楚地说明了班珠尔人如何通过他们自己的文化框架，在各种形式的会议和宗教仪式中解释伊斯兰教的价值观，包括他们对妇女和一夫多妻制的看法；他们如何回应政府建设意识形态；以及他们如何将爪哇视为印尼最大的部落。这些故事也引发了对班珠尔和/或新秩序政府的幽默、智慧和批评。[UNK]本文的目的是研究巴尼亚雷斯语的西帕鲁短篇小说集，该集定期发表在《巴尼亚雷斯邮报》上。Yustan Azidin（1933-1995）的短篇小说集《Si Palui Raja Pandusta》从伊斯兰教的全球化或本土化的角度进行了探索和分析，即普遍和全球性的伊斯兰价值观和实践如何在班贾雷斯当地文化中被吸收和挪用。文章还探讨了新秩序时期社会政治背景下短篇小说所包含的信息和批评。这项研究发现，这些短篇小说雄辩地代表了班贾雷斯人如何通过自己的文化框架，在各种形式的宗教集会和仪式中内化伊斯兰价值观，包括他们对妇女和一夫多妻制的看法他们如何回应政府的发展意识形态；以及他们如何看待印尼最大的民族爪哇人。这些故事成功地展现了班贾雷斯社会和/或新秩序政府的幽默、智慧和批评。
{"title":"ISLAM, HUMOR, DAN KRITIK: BUDAYA BANJAR DALAM KUMPULAN CERITA SI PALUI MASA ORDE BARU","authors":"M. Mujiburrahman","doi":"10.18592/khazanah.v20i1.6370","DOIUrl":"https://doi.org/10.18592/khazanah.v20i1.6370","url":null,"abstract":" Artikel ini bertujuan mengkaji kumpulan cerita pendek si Palui dalam bahasa Banjar yang terbit teratur di Banjarmasin Post. Kumpulan cerita Palui karya Yustan Azidin (1933-1995) berjudul Si Palui Raja Pandusta digali dan dianalisis dari sudut pandang glokalisasi atau pribumisasi Islam, yakni bagaimana berbagai nilai dan praktik Islam yang universal dan global diserap dan diapropriasi oleh budaya lokal Banjar. Artikel ini juga mencoba menggali berbagai pesan dan kritik yang terkandung di dalam cerita-cerita itu dilihat dalam konteks sosio-politik masa Orde Baru. Dalam kajian ini ditemukan bahwa cerita-cerita itu dengan fasih menghadirkan bagaimana orang-orang Banjar menginternalisasi nilai-nilai Islam melalui kerangka budaya mereka sendiri dalam berbagai bentuk pertemuan dan ritual keagamaan, termasuk pandangan mereka terhadap perempuan dan poligami; bagaimana mereka merespon ideologi pembangunan pemerintah; dan bagaimana mereka memandang orang Jawa sebagai suku terbesar di Indonesia. Cerita-cerita itu juga berhasil menghadirkan humor, kebijaksanaan dan kritik terhadap masyarakat Banjar dan/atau pemerintah Orde Baru. The purpose of the article is to study a collection of short stories of si Palui in Banjarese language that was regularly published in Banjarmasin Post. The collection of the short stories written by Yustan Azidin (1933-1995) entitled Si Palui Raja Pandusta is explored and analyzed in terms of glocalization or indigenization of Islam, that is, how the universal and global Islamic values and practices are absorbed and appropriated in the Banjarese local culture. The article also explores the messages and criticisms contained in the short stories within the socio-political context of the New Order period. This study finds that these short stories eloquently represent how the Banjarese people internalize Islamic values through the framework of their own culture in various forms of religious gatherings and rituals, including their views of woman and polygamy; how they respond to the government’s ideology of development; and how they look at the Javanese, the biggest ethnic group in Indonesia. The stories successfully present humor, wisdom and criticisms of the Banjarese society and/or the government of the New Order.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46841760","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 : 2022-07-30DOI: 10.18592/khazanah.v20i1.6434
St. Aflahah, AM Saifullah Aldeia, Khaerun Nisa'
Faith-based schools are still debated since it does not teach students pluralism. While in Indonesia, such schools are growing rapidly due to parents' concern about the minimal time for religious study in public schools. In Makassar, Islamic schools are the most significant number, but certain Muslim teachers decide to work in Christian schools. This study focused on exploring their reasons and connecting them to the concept of Religious Moderation issued by The Indonesian Ministry of Religious Affairs. As a qualitative descriptive, this research used a semi-structured interview method to describe the participants' experiences in-depth. The two of four indicators of Religious Moderation, tolerance and national commitment, are the framework for discussing the implementation of Religious Moderation in the schools. The results show that Muslim teachers work in Christian schools because of nothing against Islam, high salary, and teacher capacity building. Moreover, while teaching at this school, participants found their Muslim identities are identified through their Arabic names. However, it does not affect their teaching professionalism. A harmonious relationship is shown between Muslim teachers and Christian students and between Muslim and Christian teachers. They represent a religious tolerance, including allowing Muslim teachers to perform Friday prayers and wishing Christian students and teachers a Merry Christmas. Furthermore, Muslim teachers indicate a national commitment by teaching students professionally regardless of religion as regulated in the basic national consensus of Indonesia, Pancasila. Thus, this faith-based school is critical in supporting the concept of Religious Moderation and plurality in Indonesia
{"title":"MUSLIM TEACHERS WORKING IN CHRISTIAN SCHOOLS: A PORTRAIT OF RELIGIOUS MODERATION IN MAKASSAR","authors":"St. Aflahah, AM Saifullah Aldeia, Khaerun Nisa'","doi":"10.18592/khazanah.v20i1.6434","DOIUrl":"https://doi.org/10.18592/khazanah.v20i1.6434","url":null,"abstract":"Faith-based schools are still debated since it does not teach students pluralism. While in Indonesia, such schools are growing rapidly due to parents' concern about the minimal time for religious study in public schools. In Makassar, Islamic schools are the most significant number, but certain Muslim teachers decide to work in Christian schools. This study focused on exploring their reasons and connecting them to the concept of Religious Moderation issued by The Indonesian Ministry of Religious Affairs. As a qualitative descriptive, this research used a semi-structured interview method to describe the participants' experiences in-depth. The two of four indicators of Religious Moderation, tolerance and national commitment, are the framework for discussing the implementation of Religious Moderation in the schools. The results show that Muslim teachers work in Christian schools because of nothing against Islam, high salary, and teacher capacity building. Moreover, while teaching at this school, participants found their Muslim identities are identified through their Arabic names. However, it does not affect their teaching professionalism. A harmonious relationship is shown between Muslim teachers and Christian students and between Muslim and Christian teachers. They represent a religious tolerance, including allowing Muslim teachers to perform Friday prayers and wishing Christian students and teachers a Merry Christmas. Furthermore, Muslim teachers indicate a national commitment by teaching students professionally regardless of religion as regulated in the basic national consensus of Indonesia, Pancasila. Thus, this faith-based school is critical in supporting the concept of Religious Moderation and plurality in Indonesia","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49031917","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 : 2022-07-30DOI: 10.18592/khazanah.v20i1.6384
S. Saparudin
This study aims to analyze the traditional Islamic practice of Nahdlatul Wathan (NW) in positioning and attaching the religious authority of Tuan Guru or Kyai, which is being challenged by the Salafi purification movement. This also determines the efforts needed to desacralize this authority by the Salafi elite who united by the perception that the sacredness of certain people, including Tuan Guru, is unknown in Islam, and even contradicts Islamic teachings with claims based on the salaf manhaj. Data collected was based on the phenomena from the ideological contestation at the elite level of the two religious groups that affect the pattern of religion and the internal interaction of religious people in Lombok. It was then analyzed using the contestation theory framework operationally formulated by Antje Winner. Based on empirical tendencies, the result showed that the desacralization of religious authority is not solely influenced by theological factors of religious understanding rather by the struggle for the religious authority of religious elites in the public sphere. This indicates the increase in the number of Salafi preachers who carry the purification theme in various mosques and Majlis Taklim, the higher the probability of seeing educational institutions as a new challenge for Tuan Guru to maintain religious authority. The implication is that there is social fragmentation and conflict involving sectarian sentiments of religious groups, where the contestation of religious elites contributes.
{"title":"DESAKRALISASI OTORITAS KEAGAMAAN TUAN GURU PURIFIKASI SALAFI VERSUS TRADISIONALISME NAHDLATUL WATHAN","authors":"S. Saparudin","doi":"10.18592/khazanah.v20i1.6384","DOIUrl":"https://doi.org/10.18592/khazanah.v20i1.6384","url":null,"abstract":"This study aims to analyze the traditional Islamic practice of Nahdlatul Wathan (NW) in positioning and attaching the religious authority of Tuan Guru or Kyai, which is being challenged by the Salafi purification movement. This also determines the efforts needed to desacralize this authority by the Salafi elite who united by the perception that the sacredness of certain people, including Tuan Guru, is unknown in Islam, and even contradicts Islamic teachings with claims based on the salaf manhaj. Data collected was based on the phenomena from the ideological contestation at the elite level of the two religious groups that affect the pattern of religion and the internal interaction of religious people in Lombok. It was then analyzed using the contestation theory framework operationally formulated by Antje Winner. Based on empirical tendencies, the result showed that the desacralization of religious authority is not solely influenced by theological factors of religious understanding rather by the struggle for the religious authority of religious elites in the public sphere. This indicates the increase in the number of Salafi preachers who carry the purification theme in various mosques and Majlis Taklim, the higher the probability of seeing educational institutions as a new challenge for Tuan Guru to maintain religious authority. The implication is that there is social fragmentation and conflict involving sectarian sentiments of religious groups, where the contestation of religious elites contributes.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46035514","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 : 2022-07-30DOI: 10.18592/khazanah.v20i1.6328
N. Ihsan, Amir Maliki Abitolkhah, Indah Maulidia Rahma
Modern man's spiritual crises is a fascinating topic that is constantly pertinent to be discussed nowadays. The promise of a remedy to this modern dilemmas is even more intriguing. Abdus Shamad al-Palimbani is a prominent Sufi figure in the Malay Indoneaian Archipelago, with Sufi mahabbah teaching that is favorable to resolving this spiritual crisis. This work aims to explore the notion of mahabbah of al-Palembani and its significance in overcoming modern humans' spiritual dilemmas. This study is library research using qualitative approach. The data wer collected utilizing documentary techniques referring to boks, articles, and other published materials. The acquired data is then analyzed employing the descriptive-analytical method. This study finds that according to Abdus Shamad, human love is divided into stages, starting with love for others, wealth, family and relations, self-love, and love for Allah and His Messenger. If a man is bound by the four worldly degrees of love, he will suffer a spiritual crisis. Only by achieving the ultimate level of love, mahabbatullah, can he discover his own self, both material and spiritual.
{"title":"THE CONCEPT OF MAHABBAH OF ABDUS SHAMAD AL-PALIMBANI IN FACING THE SPIRITUAL CRISIS OF MODERN MAN","authors":"N. Ihsan, Amir Maliki Abitolkhah, Indah Maulidia Rahma","doi":"10.18592/khazanah.v20i1.6328","DOIUrl":"https://doi.org/10.18592/khazanah.v20i1.6328","url":null,"abstract":"Modern man's spiritual crises is a fascinating topic that is constantly pertinent to be discussed nowadays. The promise of a remedy to this modern dilemmas is even more intriguing. Abdus Shamad al-Palimbani is a prominent Sufi figure in the Malay Indoneaian Archipelago, with Sufi mahabbah teaching that is favorable to resolving this spiritual crisis. This work aims to explore the notion of mahabbah of al-Palembani and its significance in overcoming modern humans' spiritual dilemmas. This study is library research using qualitative approach. The data wer collected utilizing documentary techniques referring to boks, articles, and other published materials. The acquired data is then analyzed employing the descriptive-analytical method. This study finds that according to Abdus Shamad, human love is divided into stages, starting with love for others, wealth, family and relations, self-love, and love for Allah and His Messenger. If a man is bound by the four worldly degrees of love, he will suffer a spiritual crisis. Only by achieving the ultimate level of love, mahabbatullah, can he discover his own self, both material and spiritual.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42264177","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 : 2022-07-29DOI: 10.18592/khazanah.v20i1.5541
D.I. Ansusa Putra
Religious theological views alter continuously with the context and dynamics of social change. The emergence of digital media and the flow of information has caused a change in the theological views on religious truths and their validation ways. Therefore, this research aimed to explore the theological views and practices of converts in Indonesia who are committed to disseminating validated the Qur'an-Bible relationship in social media as a consequence of their Islamic beliefs. The influence of context and social dynamics on religious theological views was explored by obtaining data through media observations and in-depth interviews with three popular converts on social media, namely Ahmad Kainama, drg. Carissa Grani, and Teressia Pardede. Subsequently, this research concluded that converts to religious theology in Indonesia focus on three basic views, 1) Converts considered Islam as a universal religion and the faith of all prophets and apostles, as Jesus, Moses, and all the bearers of religion in the world are Muslims, 2) Convert judges a historical distortion about Islam and Christianity, 3) Convert claims there is a misinterpretation in understanding Islam and Christianity. This also provided an overview of the impacts that arise due to theological validation in social-religious life by Indonesian converts on social media. This information is expected to contribute to future research as a theoretical-empirical-phenomenological basis about converts and their theological views on social media for the development of relevant investigations.
{"title":"QURAN-BIBLE VALIDATION IN CONTEMPORARY INDONESIA: SOCIAL MEDIA, RELIGIOUS CONVERSION, AND THEOLOGICAL DEBATE","authors":"D.I. Ansusa Putra","doi":"10.18592/khazanah.v20i1.5541","DOIUrl":"https://doi.org/10.18592/khazanah.v20i1.5541","url":null,"abstract":"Religious theological views alter continuously with the context and dynamics of social change. The emergence of digital media and the flow of information has caused a change in the theological views on religious truths and their validation ways. Therefore, this research aimed to explore the theological views and practices of converts in Indonesia who are committed to disseminating validated the Qur'an-Bible relationship in social media as a consequence of their Islamic beliefs. The influence of context and social dynamics on religious theological views was explored by obtaining data through media observations and in-depth interviews with three popular converts on social media, namely Ahmad Kainama, drg. Carissa Grani, and Teressia Pardede. Subsequently, this research concluded that converts to religious theology in Indonesia focus on three basic views, 1) Converts considered Islam as a universal religion and the faith of all prophets and apostles, as Jesus, Moses, and all the bearers of religion in the world are Muslims, 2) Convert judges a historical distortion about Islam and Christianity, 3) Convert claims there is a misinterpretation in understanding Islam and Christianity. This also provided an overview of the impacts that arise due to theological validation in social-religious life by Indonesian converts on social media. This information is expected to contribute to future research as a theoretical-empirical-phenomenological basis about converts and their theological views on social media for the development of relevant investigations.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42085447","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 : 2022-07-29DOI: 10.18592/khazanah.v20i1.6205
Wahidah Wahidah, Fahmi Al Amruzi
The Banjar people are scattered throughout various districts/cities within the South Kalimantan region. In solving inheritance problems, the community seems to use the compromise method by engineering/modifying the farâidh provisions with consideration of a sense of justice, propriety, and benefit. In fact, in many cases, the excesses are not quite reasonable when they are associated with the four phenomenal inheritance variants explored with a qualitative approach. On this basis, the objectives and research problems are formulated in two focus areas: what is the inheritance phenomenon of the Banjar people of South Kalimantan and the meaning behind it? Through in-depth interviews and participant observation of more than 50 informants, data about inherited assets that are not inherited, mandatory wills that have not yet become applied law, grants that bring good fortune to all daughters of the heirs, and delays in the distribution of inheritance. The results of the research here clearly differ from the previous writings because the answers to the research questions are also analyzed using a sociological approach. Two variants of which are still not following farâidh provisions, and the meaning behind the phenomenon of community inheritance is a manifestation or manifestation of the motto "Jangan Bacakut Papadaan."Masyarakat Banjar tersebar di berbagai daerah kabupaten/kota dalam wilayah Kalimantan Selatan. Dalam proses penyelesaian masalah harta warisan, masyarakat tampak mempunyai kecenderungan untuk melakukan metode kompromi dengan upaya rekayasa/modifikasi antara ketentuan farâidh dengan pertimbangan rasa keadilan, kepatutan, dan kemaslahatan. Padahal dalam banyak hal yang menjadi eksesnya, tidak cukup beralasan ketika dihubungkan dengan empat varian kewarisan fenomenal yang digali dengan pendekatan kualitatif. Atas dasar ini, tujuan dan masalah penelitian dirumuskan pada dua fokus pembahasan: Bagaimana fenomena kewarisan masyarakat Banjar Kalimantan Selatan dan makna di balik itu.? Melalui metode wawancara mendalam, dan observasi partisipan terhadap lebih dari 50 orang informan, ditemukan data mengenai: Harta bawaan yang tidak diwariskan, wasiat wajibah yang masih belum menjadi hukum terapan, hibah yang membawa hikmah keberuntungan bagi semua anak perempuan pewaris, dan penundaan pembagian harta warisan. Hasil penelitian di sini, secara jelas telah membedakan dengan tulisan terdahulu, karena jawaban atas pertanyaan penelitian juga dianalisis dengan menggunakan pendekatan sosiologis. Dua varian diantaranya masih belum sesuai dengan ketentuan farâidh, dan makna di balik fenomena kewarisan masyarakat tersebut menjadi wujud atau manifestasi dari motto “Jangan Bacakut Papadaan.”.
{"title":"FENOMENA KEWARISAN PADA MASYARAKAT BANJAR KALIMANTAN SELATAN","authors":"Wahidah Wahidah, Fahmi Al Amruzi","doi":"10.18592/khazanah.v20i1.6205","DOIUrl":"https://doi.org/10.18592/khazanah.v20i1.6205","url":null,"abstract":"The Banjar people are scattered throughout various districts/cities within the South Kalimantan region. In solving inheritance problems, the community seems to use the compromise method by engineering/modifying the farâidh provisions with consideration of a sense of justice, propriety, and benefit. In fact, in many cases, the excesses are not quite reasonable when they are associated with the four phenomenal inheritance variants explored with a qualitative approach. On this basis, the objectives and research problems are formulated in two focus areas: what is the inheritance phenomenon of the Banjar people of South Kalimantan and the meaning behind it? Through in-depth interviews and participant observation of more than 50 informants, data about inherited assets that are not inherited, mandatory wills that have not yet become applied law, grants that bring good fortune to all daughters of the heirs, and delays in the distribution of inheritance. The results of the research here clearly differ from the previous writings because the answers to the research questions are also analyzed using a sociological approach. Two variants of which are still not following farâidh provisions, and the meaning behind the phenomenon of community inheritance is a manifestation or manifestation of the motto \"Jangan Bacakut Papadaan.\"Masyarakat Banjar tersebar di berbagai daerah kabupaten/kota dalam wilayah Kalimantan Selatan. Dalam proses penyelesaian masalah harta warisan, masyarakat tampak mempunyai kecenderungan untuk melakukan metode kompromi dengan upaya rekayasa/modifikasi antara ketentuan farâidh dengan pertimbangan rasa keadilan, kepatutan, dan kemaslahatan. Padahal dalam banyak hal yang menjadi eksesnya, tidak cukup beralasan ketika dihubungkan dengan empat varian kewarisan fenomenal yang digali dengan pendekatan kualitatif. Atas dasar ini, tujuan dan masalah penelitian dirumuskan pada dua fokus pembahasan: Bagaimana fenomena kewarisan masyarakat Banjar Kalimantan Selatan dan makna di balik itu.? Melalui metode wawancara mendalam, dan observasi partisipan terhadap lebih dari 50 orang informan, ditemukan data mengenai: Harta bawaan yang tidak diwariskan, wasiat wajibah yang masih belum menjadi hukum terapan, hibah yang membawa hikmah keberuntungan bagi semua anak perempuan pewaris, dan penundaan pembagian harta warisan. Hasil penelitian di sini, secara jelas telah membedakan dengan tulisan terdahulu, karena jawaban atas pertanyaan penelitian juga dianalisis dengan menggunakan pendekatan sosiologis. Dua varian diantaranya masih belum sesuai dengan ketentuan farâidh, dan makna di balik fenomena kewarisan masyarakat tersebut menjadi wujud atau manifestasi dari motto “Jangan Bacakut Papadaan.”. ","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42571056","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 : 2022-03-24DOI: 10.37680/almikraj.v2i2.1282
Novi Murdita NOVI MURDITA
ABSTRACT Utilization of online learning media is the focus of research, teachers must be able to adapt to online learning. The change in the learning process that was originally conventional has now changed to online learning. In its implementation there are obstacles both from internal and external factors. Teachers must be able to find efforts to improve the learning process. So that the results of the media used by PAI teachers are youtube, WhatsApp, google classroom. The use of learning media is less varied so that media is needed for face-to-face virtual. Constraints in the use of online learning media tend to be tired and drain energy and time, so that the efforts to implement offline learning can maximize the use of learning media. And conduct home visits as an approach to students and parents. Keywords : Learning Media, Online Learning, PAI Learning
{"title":"PEMANFAATAN MEDIA PEMBELAJARAN DARING PADA MATA PELAJARAN PENDIDIKAN AGAMA ISLAM DI SMK MIFTAHUL HUDA KECAMATAN NGADIROJO KABUPATEN PACITAN","authors":"Novi Murdita NOVI MURDITA","doi":"10.37680/almikraj.v2i2.1282","DOIUrl":"https://doi.org/10.37680/almikraj.v2i2.1282","url":null,"abstract":"ABSTRACT \u0000Utilization of online learning media is the focus of research, teachers must be able to adapt to online learning. The change in the learning process that was originally conventional has now changed to online learning. In its implementation there are obstacles both from internal and external factors. Teachers must be able to find efforts to improve the learning process. So that the results of the media used by PAI teachers are youtube, WhatsApp, google classroom. The use of learning media is less varied so that media is needed for face-to-face virtual. Constraints in the use of online learning media tend to be tired and drain energy and time, so that the efforts to implement offline learning can maximize the use of learning media. And conduct home visits as an approach to students and parents. \u0000 \u0000Keywords : Learning Media, Online Learning, PAI Learning","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"158 3","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-03-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72883889","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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