Pub Date : 2021-12-31DOI: 10.30983/fuaduna.v5i2.5011
Moh Bashori Alwi Almanduri
This article critically examines why the dualism of the Islamic model occurs in Southeast Asia. This article uses a historical approach with the literature method to identify how is the map of the distribution of majority and minority Islam in Southeast Asia, what causes the dualism of the Islamic model in Southeast Asia, and how the minority model occurs in the minority Islamic countries. The results show that Islamic syncretism in the archipelago is a logical consequence of the complicated process of struggling religious reflection. His entity also received many challenges from local Indigenous. The majority of Islam is largely determined by the success of harmonizing Islam with political, social and cultural conditions. On the other hand, poor harmonization with the rulers, military invasion, and colonialism cause Muslim minorities. Islamic minority models can be classified into three parts: First, Separatists, such as the Moro Philippines Muslim Separatist movement. Second, accommodating Pattani Muslims in Thailand and Singapore. Third, Genocide happened to Rohingya Muslims in Burma and Khmer Muslims in Cambodia. Furthermore, research on each minority model can be carried out further to enrich the treasures of Islamic studies in Southeast Asia.Artikel ini menelaah secara kritis mengapa terjadi dualisme model Islam di Asia Tenggara. Artikel ini menggunakan pendekatan historis dengan metode kepustakaan akan mengidentifikasi: Bagaimana peta persebaran Islam mayoritas dan minoritas di Asia Tenggara, apa yang menyebabkan dualisme model Islam di Asia Tenggara, dan bagaimana model keminoritasan yang terjadi pada negara-negara Islam minoritas. Hasil penelitian menunjukkan bahwa Sinkretisme Islam di Nusantara merupakan konsekuensi logis dari proses pergulatan refleksi keagamaan yang rumit. Entitasnya pun banyak mendapatkan tantangan dari Indigeneous lokal. Islam mayoritas sangat ditentukan oleh keberhasilan harmonisasi Islam dengan kondisi politik, sosial, dan budaya. Sebaliknya harmonisasi yang kurang baik dengan penguasa, invasi militer, dan kolonialisme menjadi faktor penyebab minoritas Islam. Model-model minoritas Islam dapat diklasifikasikan menjadi tiga bagian: Pertama, Separatis, seperti gerakan Separatis Muslim Moro Philipina. Kedua, Akomodatif, muslim Pattani di Thailand dan Singapura. Ketiga, Genosida, terjadi kepada muslim Rohingya di Burma dan Muslim Khmer di Kamboja. Selanjutnya penelitian terhadap masing-masing model minoritas bisa dilakukan untuk semakin memperkaya khazanah studi Islam di Asia Tenggara.
本文批判性地考察了为什么伊斯兰模式的二元论出现在东南亚。本文运用历史研究方法和文献研究方法，对东南亚伊斯兰教的多数和少数民族的分布图、东南亚伊斯兰教模式二元化的原因、少数民族模式在少数民族伊斯兰教国家中是如何发生的进行了研究。研究结果表明，群岛上的伊斯兰教融合是宗教反思斗争复杂过程的必然结果。他的实体也受到了当地原住民的许多挑战。伊斯兰教的多数派很大程度上取决于能否成功地将伊斯兰教与政治、社会和文化条件协调起来。另一方面，与统治者的不和谐、军事入侵和殖民主义造成了穆斯林少数民族。伊斯兰少数民族模式可分为三部分:一是分离主义，如摩洛菲律宾穆斯林分离主义运动。第二，在泰国和新加坡接纳Pattani穆斯林。第三，缅甸罗兴亚穆斯林和柬埔寨高棉穆斯林遭受种族灭绝。进一步开展对各少数民族模式的研究，丰富东南亚伊斯兰研究的瑰宝。阿蒂克尔尼menelaah secara kritis mengapa terjadi二元论模式伊斯兰教在亚洲登加拉。在此基础上，笔者提出了一种新的研究方法，即:将伊斯兰教视为亚洲的少数民族，将伊斯兰教视为亚洲的少数民族，将伊斯兰教视为亚洲的少数民族，将伊斯兰教视为亚洲的少数民族。Hasil penelitian menunjukkan bahwa sinkretime Islam di Nusantara merupakan konsekuensi logis dari proses pergulatan refleksi keagamaan yang rumit。Entitasnya pun banyak mendapatkan tantangan dari土著居民。伊斯兰教市长sangat ditentukan oleh keberhasilan harmonisasi Islam dengan kondisi政治，社会，dan budaya。塞巴利尼亚harmonisasi yang kurang baik dengan penguasa，入侵军人，dan殖民主义者menjadi faktor penyebab少数民族伊斯兰教。模范-模范少数民族伊斯兰教dapat diklasifikasikan menjadi tiga bagian: Pertama, separs, seperti gerakan分离穆斯林摩洛菲律宾。Kedua, Akomodatif，穆斯林Pattani di Thailand and Singapura。Ketiga, Genosida, terjadi kepada缅甸罗兴亚穆斯林和柬埔寨高棉穆斯林。Selanjutnya penelitian terhadap masmasing - masmasing模式少数民族bisa dilakukan untuk semakin成员kaya khazanah研究伊斯兰教在亚洲登加拉。
{"title":"Islamic Hegemony in Forming Religious Attitudes: Study of Majority and Minority Islam in Southeast Asia","authors":"Moh Bashori Alwi Almanduri","doi":"10.30983/fuaduna.v5i2.5011","DOIUrl":"https://doi.org/10.30983/fuaduna.v5i2.5011","url":null,"abstract":"This article critically examines why the dualism of the Islamic model occurs in Southeast Asia. This article uses a historical approach with the literature method to identify how is the map of the distribution of majority and minority Islam in Southeast Asia, what causes the dualism of the Islamic model in Southeast Asia, and how the minority model occurs in the minority Islamic countries. The results show that Islamic syncretism in the archipelago is a logical consequence of the complicated process of struggling religious reflection. His entity also received many challenges from local Indigenous. The majority of Islam is largely determined by the success of harmonizing Islam with political, social and cultural conditions. On the other hand, poor harmonization with the rulers, military invasion, and colonialism cause Muslim minorities. Islamic minority models can be classified into three parts: First, Separatists, such as the Moro Philippines Muslim Separatist movement. Second, accommodating Pattani Muslims in Thailand and Singapore. Third, Genocide happened to Rohingya Muslims in Burma and Khmer Muslims in Cambodia. Furthermore, research on each minority model can be carried out further to enrich the treasures of Islamic studies in Southeast Asia.Artikel ini menelaah secara kritis mengapa terjadi dualisme model Islam di Asia Tenggara. Artikel ini menggunakan pendekatan historis dengan metode kepustakaan akan mengidentifikasi: Bagaimana peta persebaran Islam mayoritas dan minoritas di Asia Tenggara, apa yang menyebabkan dualisme model Islam di Asia Tenggara, dan bagaimana model keminoritasan yang terjadi pada negara-negara Islam minoritas. Hasil penelitian menunjukkan bahwa Sinkretisme Islam di Nusantara merupakan konsekuensi logis dari proses pergulatan refleksi keagamaan yang rumit. Entitasnya pun banyak mendapatkan tantangan dari Indigeneous lokal. Islam mayoritas sangat ditentukan oleh keberhasilan harmonisasi Islam dengan kondisi politik, sosial, dan budaya. Sebaliknya harmonisasi yang kurang baik dengan penguasa, invasi militer, dan kolonialisme menjadi faktor penyebab minoritas Islam. Model-model minoritas Islam dapat diklasifikasikan menjadi tiga bagian: Pertama, Separatis, seperti gerakan Separatis Muslim Moro Philipina. Kedua, Akomodatif, muslim Pattani di Thailand dan Singapura. Ketiga, Genosida, terjadi kepada muslim Rohingya di Burma dan Muslim Khmer di Kamboja. Selanjutnya penelitian terhadap masing-masing model minoritas bisa dilakukan untuk semakin memperkaya khazanah studi Islam di Asia Tenggara.","PeriodicalId":34228,"journal":{"name":"Fokus","volume":"79 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81351584","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 reveal the efforts of the Karangsari Village government in sowing the attitude of community tolerance. The research on the efforts of the Karangsari Village government in sowing the tolerance attitude of the community was carried out using a qualitative approach with the type of field research (field research) with data collection techniques using Interview, Observation and Documentation Techniques. The research subjects or informants in this research are the Village Head and Religious Leaders of Karangsari Village. The results of the study indicate that the efforts of the Karangsari Village government in cultivating an attitude of tolerance with various efforts, namely by: (1) Efforts to maintain community unity by prioritizing community unity have long been conditioned by mutual assistance and respect between the community. (2) Efforts to cultivate an attitude of mutual respect, namely by greeting each other and not alienating other religions, participating in every activity carried out by the community, and not insulting other religions. (3) Efforts through religious activities, namely by inviting each other when there are religious activities but not participating in worship of other religions and helping each other and mutual cooperation in inter-religious activities. (4) There are no inhibiting factors in efforts to sow tolerance in the Karangsari Village community because all communities and government all complement each other and inter-religious communities respect, motivate, remind and respect each other. While the supporting factors in efforts to sow tolerance in the Karangsari Village community are the figures in the Karangsari village often meet and coordinate in maintaining tolerance between the people and their communities which are easy to regulate and the community has a high tolerance spirit that is embedded in the soul.
{"title":"Upaya Pemerintah Desa Karangsari, Cluwak-Pati Dalam Menyemai Sikap Toleransi Dikalangan Masyarakat","authors":"Hasan Bastomi, Salma Lathifatun Nisa’","doi":"10.29240/jf.v6i2.3440","DOIUrl":"https://doi.org/10.29240/jf.v6i2.3440","url":null,"abstract":"This study aims to reveal the efforts of the Karangsari Village government in sowing the attitude of community tolerance. The research on the efforts of the Karangsari Village government in sowing the tolerance attitude of the community was carried out using a qualitative approach with the type of field research (field research) with data collection techniques using Interview, Observation and Documentation Techniques. The research subjects or informants in this research are the Village Head and Religious Leaders of Karangsari Village. The results of the study indicate that the efforts of the Karangsari Village government in cultivating an attitude of tolerance with various efforts, namely by: (1) Efforts to maintain community unity by prioritizing community unity have long been conditioned by mutual assistance and respect between the community. (2) Efforts to cultivate an attitude of mutual respect, namely by greeting each other and not alienating other religions, participating in every activity carried out by the community, and not insulting other religions. (3) Efforts through religious activities, namely by inviting each other when there are religious activities but not participating in worship of other religions and helping each other and mutual cooperation in inter-religious activities. (4) There are no inhibiting factors in efforts to sow tolerance in the Karangsari Village community because all communities and government all complement each other and inter-religious communities respect, motivate, remind and respect each other. While the supporting factors in efforts to sow tolerance in the Karangsari Village community are the figures in the Karangsari village often meet and coordinate in maintaining tolerance between the people and their communities which are easy to regulate and the community has a high tolerance spirit that is embedded in the soul. ","PeriodicalId":34228,"journal":{"name":"Fokus","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46960530","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 paper aims to explain the track record of Turkey's efforts to become a member of the European Union. Various ways and strategies have been achieved by Turkey in order to meet the requirements to be accepted as part of the supranational organization that unites the European nations. However, the big dream of the country led by President Erdogan Recep Tayib has never been real. Various obstacles confronting, pros and contra continue to color the split voices of European Union members. Religious sentiment also emerged because Turkey's population is Muslim, reaching 74 percent of the total population. Various conditions include improving the image as a human rights violator against ethnic minorities, to claims as a gateway to terrorism that is not in line with the European spirit
{"title":"Rekam Jejak Turki Menjadi Anggota Uni Eropa","authors":"Hendra Maujana Saragih, Suhayatmi Suhayatmi, Annisa Fatehha Dwi Stelwar, M. Zulham","doi":"10.29240/jf.v6i2.2574","DOIUrl":"https://doi.org/10.29240/jf.v6i2.2574","url":null,"abstract":"This paper aims to explain the track record of Turkey's efforts to become a member of the European Union. Various ways and strategies have been achieved by Turkey in order to meet the requirements to be accepted as part of the supranational organization that unites the European nations. However, the big dream of the country led by President Erdogan Recep Tayib has never been real. Various obstacles confronting, pros and contra continue to color the split voices of European Union members. Religious sentiment also emerged because Turkey's population is Muslim, reaching 74 percent of the total population. Various conditions include improving the image as a human rights violator against ethnic minorities, to claims as a gateway to terrorism that is not in line with the European spirit","PeriodicalId":34228,"journal":{"name":"Fokus","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47984359","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}
Konsep mubadalah (kesalingan) hadir menjadi pilihan paling logis dalam sebuah hubungan yang setara. Dalam perkembangannya, konsep ini tidak hanya berlaku untuk sebuah hubungan suami istri saja, melainkan bisa juga antara orang tua dan anak. Pola asuh menjadi faktor penting dalam pengembangan potensi seorang anak. Oleh sebab itu, pemilihan pola asuh yang menjunjung tinggi kesetaraan gender, sedikit banyak akan mengurangi ketimpangan antara laki-laki dan perempuan. Tujuan penelitian ini adalah mengelaborasi bagaimana formulasi konsep mubadalah dalam pola asuh anak. Penelitian ini menggunakan pendekatan kualitatif dengan metode pengumpulan data observasi, interview, dan dokumentasi. Analisis data menggunakan Teknik analisis deskriptif secara kritis. Hasil penelitian ini menunjukkan bahwa penerapan konsep mubadalah dalam pola asuh anak sangat berguna dalam membentuk karakter anak di kemudian hari agar tidak memandang manusia berdasarkan gendernya. Selain itu, potensi anak perempuan juga bisa dimaksimalkan secara maksimal .
{"title":"Konsep Mubadalah Faqihuddin Abdul Kodir Dan Formulasinya Dalam Pola Pengasuhan Anak","authors":"M. Adib, Natacia Mujahidah","doi":"10.29240/jf.v6i2.3412","DOIUrl":"https://doi.org/10.29240/jf.v6i2.3412","url":null,"abstract":"Konsep mubadalah (kesalingan) hadir menjadi pilihan paling logis dalam sebuah hubungan yang setara. Dalam perkembangannya, konsep ini tidak hanya berlaku untuk sebuah hubungan suami istri saja, melainkan bisa juga antara orang tua dan anak. Pola asuh menjadi faktor penting dalam pengembangan potensi seorang anak. Oleh sebab itu, pemilihan pola asuh yang menjunjung tinggi kesetaraan gender, sedikit banyak akan mengurangi ketimpangan antara laki-laki dan perempuan. Tujuan penelitian ini adalah mengelaborasi bagaimana formulasi konsep mubadalah dalam pola asuh anak. Penelitian ini menggunakan pendekatan kualitatif dengan metode pengumpulan data observasi, interview, dan dokumentasi. Analisis data menggunakan Teknik analisis deskriptif secara kritis. Hasil penelitian ini menunjukkan bahwa penerapan konsep mubadalah dalam pola asuh anak sangat berguna dalam membentuk karakter anak di kemudian hari agar tidak memandang manusia berdasarkan gendernya. Selain itu, potensi anak perempuan juga bisa dimaksimalkan secara maksimal .","PeriodicalId":34228,"journal":{"name":"Fokus","volume":"262 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41288110","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}
Bila merujuk kepada berbagai pendapat tentang konsep Islam dan psikologi humanistik ketika berbicara potensi manusia, akan dijumpai beragam pendapat. Pada satu sisi ada yang memandang bahwa konsep yang ditawarkan oleh aliran tersebut tidak bertentangan dengan ajaran Islam, sedang di sisi lain memandang bahwa apa yang ditawarkan oleh aliran tersebut bertentangan dengan ajaran Islam. Kelompok pertama, memandang psikologi humanistik mewakili suara Islam. Sementara kelompok yang kedua mengatakan bahwa over optimistik jika menjadikan manusia sebagai penentu tunggal pengembangan sumber daya manusia, sedangkan di dalamnya ada peran Tuhan.Bertitik tolak perbedaan persepsi ahli tentang hal tersebut, studi ini bermaksud memaparkan informasi normatif deskriptif melalui analisis kritis tentang potensi manusia sehingga dapat dipetakan bagaimana konsep pendidikan Islam dan bagaimana pandangan psikologi humanistik. Dengan itu, diharapkan akan jelas sisi mana dari psikologi humanistik yang sesuai dan benar-benar bertentangan dengan sudut pandang Islam, khususnya dalam melihat potensi manusia.Konklusi studi ini adalah, dalam perspektif pendidikan Islam, manusia adalah suatu entity yang unik karena memilik potensi melebihi dari makhluk-makhluk yang lain. Salah satu kekhasannya adalah terkait wujudnya yang multi dimensi dan bahkan untuk menciptakannya pernah didialogkan lebih dahulu oleh Allah dengan Malaikat. Sementara mazhab psikologi humanis memandang manusia memiliki kebutuhan serta kecenderungan untuk mengaktualisasikan diri. Kendatipun semua manusia memiliki kemampuan ini, hanya kecil sekali prosentase orang yang berhasil mencapainya.
{"title":"Konsep Pendidikan Islam dan Psikologi Humanistik tentang Potensi Manusia","authors":"R. Ratnawati, Mirzon Daheri","doi":"10.29240/jf.v6i2.3526","DOIUrl":"https://doi.org/10.29240/jf.v6i2.3526","url":null,"abstract":"Bila merujuk kepada berbagai pendapat tentang konsep Islam dan psikologi humanistik ketika berbicara potensi manusia, akan dijumpai beragam pendapat. Pada satu sisi ada yang memandang bahwa konsep yang ditawarkan oleh aliran tersebut tidak bertentangan dengan ajaran Islam, sedang di sisi lain memandang bahwa apa yang ditawarkan oleh aliran tersebut bertentangan dengan ajaran Islam. Kelompok pertama, memandang psikologi humanistik mewakili suara Islam. Sementara kelompok yang kedua mengatakan bahwa over optimistik jika menjadikan manusia sebagai penentu tunggal pengembangan sumber daya manusia, sedangkan di dalamnya ada peran Tuhan.Bertitik tolak perbedaan persepsi ahli tentang hal tersebut, studi ini bermaksud memaparkan informasi normatif deskriptif melalui analisis kritis tentang potensi manusia sehingga dapat dipetakan bagaimana konsep pendidikan Islam dan bagaimana pandangan psikologi humanistik. Dengan itu, diharapkan akan jelas sisi mana dari psikologi humanistik yang sesuai dan benar-benar bertentangan dengan sudut pandang Islam, khususnya dalam melihat potensi manusia.Konklusi studi ini adalah, dalam perspektif pendidikan Islam, manusia adalah suatu entity yang unik karena memilik potensi melebihi dari makhluk-makhluk yang lain. Salah satu kekhasannya adalah terkait wujudnya yang multi dimensi dan bahkan untuk menciptakannya pernah didialogkan lebih dahulu oleh Allah dengan Malaikat. Sementara mazhab psikologi humanis memandang manusia memiliki kebutuhan serta kecenderungan untuk mengaktualisasikan diri. Kendatipun semua manusia memiliki kemampuan ini, hanya kecil sekali prosentase orang yang berhasil mencapainya.","PeriodicalId":34228,"journal":{"name":"Fokus","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48329667","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}
Ossi Marga Ramadhan, Opik Taufik Kurahman, S. Supiana, Hisny Fajrussalam
This study aims to determine the offer and integration of Sufistic education on adolescent religious attitudes. This research uses a descriptive qualitative approach with the type of library research. Researchers obtain data from various literature such as books, journals, scientific works, and other documents that examine research-related themes. The data obtained is then analyzed by first reducing the data, presenting the data, and drawing conclusions. The results found that Sufistic education can be reviewed and integrated into aspects of adolescent attitude formation (cognitive, affective, conative) by studying Shari'a education with the aim of Sufism in the cognitive aspect, through a psychological-humanist approach in the affective aspect, and through tafakkur activities to perfect the conative aspect. The creation of these three aspects must be supported by religious disciplines in their environments, such as character and role models from teachers and parents, instilling a sense of faith in adolescents, and a good religious environment.
{"title":"Pengembangan Sikap Keberagamaan Remaja melalui Pendidikan Sufistik","authors":"Ossi Marga Ramadhan, Opik Taufik Kurahman, S. Supiana, Hisny Fajrussalam","doi":"10.29240/jf.v6i2.3391","DOIUrl":"https://doi.org/10.29240/jf.v6i2.3391","url":null,"abstract":"This study aims to determine the offer and integration of Sufistic education on adolescent religious attitudes. This research uses a descriptive qualitative approach with the type of library research. Researchers obtain data from various literature such as books, journals, scientific works, and other documents that examine research-related themes. The data obtained is then analyzed by first reducing the data, presenting the data, and drawing conclusions. The results found that Sufistic education can be reviewed and integrated into aspects of adolescent attitude formation (cognitive, affective, conative) by studying Shari'a education with the aim of Sufism in the cognitive aspect, through a psychological-humanist approach in the affective aspect, and through tafakkur activities to perfect the conative aspect. The creation of these three aspects must be supported by religious disciplines in their environments, such as character and role models from teachers and parents, instilling a sense of faith in adolescents, and a good religious environment.","PeriodicalId":34228,"journal":{"name":"Fokus","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-11-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46809082","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 : 2021-07-24DOI: 10.30983/FUADUNA.V5I1.4199
N. Hendri
This article analyzes why religions other than Islam can enter and develop in Bukittinggi, a small city in the middle of the highlands of West Sumatra, primarily through the influence of colonialism. In Bukittinggi, at first, the Dutch colonial did not see Muslims as opponents. However, then the Dutch colonial political tendencies took a way to destroy any resistance from the local community by destroying the ulama and Muslims' forces and by developing non-Islamic religions as a rival. This article is using a historical approach. This article explores colonial penetration into Bukittinggi, how religious livelihood in Bukittingi before the colonialism, how people in Bukittinggi respond to a religion other than Islam, and how tolerance and religious harmony in Bukittinggi. The results showed that other than aiming for power, the Dutch colonial carried out the spread of Christianity, especially to association groups, as a means of strengthening power. Colonialist policies towards religions contradicted various principles, especially in education. They were starting from restrictions on religious teachers to the content of lessons, teaching permits, and the number of religious education institutions. The thick religion of Islam in Bukittinggi made it difficult for the Dutch colonialists to conquer Bukittinggi.Artikel ini menganalisis alasan kenapa agama-agama selain Islam dapat masuk dan berkembang di Kota Bukittinggi, terutama melalui pengaruh kolonialisme. Pada konteks Kota Bukittinggi, pada awalnya kolonialis Belanda tidak melihat umat Islam sebagai lawan. Namun kemudian kecenderungan politik kolonialis Belanda menempuh cara menghancurkan setiap perlawanan masyarakat lokal dengan menghancurkan kekuatan-kekuatan ulama dan umat Islam, serta dengan mengembangkan agama non Islam sebagai tandingan. Dengan menggunakan pendekatan historis, artikel ini mengeksplor bagaimana proses masuknya kolonialisme ke Bukittinggi; bagaimana agama masyarakat Bukittinggi sebelum masuknya kolonialisme; bagaimana respon masyarakat Bukittinggi terhadap masuknya agama-agama selain Islam; serta bagaimana toleransi dan kerukunan umat beragama di Bukittinggi. Hasil penelitian menunjukkan bahwa di samping tujuan kekuasaan, kolonialis Belanda melakukan penyebaran agama Kristen, terutama kepada kelompok-kelompok asosiasi, sebagai alat mengokohkan kekuasaan. Kebijakan kolonialis terhadap agama-agama, justru bertolak belakang dengan beragam prinsip, khususnya dalam pendidikan. Mulai dari pembatasan guru agama hingga isi pelajaran, izin mengajar, dan jumlah lembaga pendidikan agama. Kentalnya agama Islam di Bukittinggi menjadikan kolonialis Belanda kesulitan dalam menaklukkan Bukittinggi.
这篇文章分析了为什么伊斯兰教以外的宗教可以进入和发展在武吉丁吉，一个小城市在西苏门答腊高地的中间，主要是通过殖民主义的影响。在武吉丁吉，荷兰殖民者起初并不把穆斯林视为对手。然而，荷兰的殖民政治倾向采取了一种方式来摧毁当地社区的任何抵抗，通过摧毁乌拉玛和穆斯林的力量，并发展非伊斯兰宗教作为竞争对手。本文使用了一种历史方法。本文探讨殖民对武吉丁岛的渗透，殖民前武吉丁岛的宗教生活，武吉丁岛人民对伊斯兰教以外的宗教的反应，以及武吉丁岛的宽容与宗教和谐。结果表明，荷兰殖民除了以权力为目的外，还将基督教的传播，尤其是对社团的传播，作为加强权力的手段。殖民主义对待宗教的政策与各种原则相矛盾，特别是在教育方面。从对宗教教师的限制，到课程内容、教学许可和宗教教育机构的数量。武吉丁岛浓厚的伊斯兰教信仰使得荷兰殖民主义者很难征服武吉丁岛。Artikel ini menganalis alasan kenapa agama-agama selain Islam, dapat masuk dan berkembang di Kota bukittingi, terutama melalui pengaruh殖民主义。我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国。当地居民，当地居民，当地居民，当地居民，当地居民，当地居民，当地居民，当地居民，当地居民，当地居民，当地居民，当地居民。登安蒙古纳坎的独立katan历史，artikel ini mengeksplor bagaimana的masuknya殖民主义如武吉丁吉;bukittingi sebelum masuknya殖民主义;在伊斯兰教中，masuknya agama-agama是什么意思?我的意思是，我的意思是我的意思是我的意思是我的意思是我的意思是我的意思。Hasil penelitian menunjukkan bahwa di samping tujuan kekuasan, kolonialis Belanda melakukan penyebaran agama Kristen, terutama kepaada kelompok-kelompok asosiasi, sebagai alat mengokohkan kekuasan。Kebijakan kolonialis terhadap agama-agama, justru bertolak belakang dengan beragam prinsip, khususnya dalam pendidikan。Mulai dari pembatasan guru agama hinga isi pelajaran, izin mengajar, dan jumlah lembaga pendidikan agama。肯塔基亚阿迦玛·伊斯兰教迪·武吉丁吉menjadikan kolonialis Belanda kesulitan dalam menaklukkan武吉丁吉。
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Pub Date : 2021-07-24DOI: 10.30983/FUADUNA.V5I1.4198
A. Hannan
This study examines the resistance behavior of conservative Islamic organizations to regional tourism development in Madura, especially entertainment-based tourism. There are three research questions in this study: how is the reality of conservative Islamic organizations in Madura to the religious dynamics of the local community? How is the existence of conservative Islamic organizations to the dynamics of tourism development in Madura? How is the resistance of conservative Islamic organizations towards tourism development in Madura? Qualitative data were collected through observation, interview, and literatures study. The findings show: First, the conservativism values of Islamic organizations in Madura were born and spread widely from local traditions and religions; Second, the tradition of conservatism of Islamic organizations in Madura seen in several Islamic organizations, mainly right-wing Islamic organizations such as AUMA, FKM, and GUIP; Third, the conservatism of Islamic organizations in Madura is related to their resistant behavior towards tourism development in Madura, which reflect in their thinking and religious paradigms which tend to be traditionalist, puritanical, and reactionary. They use anarchism approaches that lead to violence, for instance burning the Bukit Bintang tourist site in Pamekasan Regency. Studi ini mengkaji perilaku resisten Ormas Islam konservatif terhadap pembangunan pariwisata daerah di Madura, khususnya pariwisata berbasis hiburan. Terdapat tiga pertanyaan penelitian pada studi ini: bagaimana realitas Ormas Islam konservatif di Madura dalam dinamika keagamaan masyarakat setempat? Bagaimana eksistensi Ormas Islam konservatif dalam dinamika pembangunan pariwisata di Madura? Bagaimana resistensi Ormas Islam konservatif terhadap pembangunan pariwisata di Madura? Kualitatif data dikumpulkan melalui observasi, wawancara, dan studi kepustakaan. Temuan studi ini menunjukan: Pertama, nilai-nilai konservatisme Ormas Islam di Madura lahir dan menyebar luas dari tradisi dan keagamaan lokal; Kedua, tradisi konservatisme Ormas Islam di Madura dapat ditemukan di sejumlah Ormas Islam, terutama Ormas Islam yang secara ideologi berhaluan kanan seperti AUMA, FKM, dan GUIP; Ketiga, konservatisme Ormas Islam di Madura terkait perilaku resisten mereka terhadap pembangunan pariwisata di Madura, tergambar pada paradigma berpikir dan keagamaan mereka yang cenderung tradisionalis, puritan, dan reaksioner. Mereka menggunakan pendekatan anarkisme sehingga berujung pada tindak kekerasan seperti pada kasus pembakaran lokasi wisata Bukit Bintang di Kabupaten Pamekasan.
本研究探讨了保守的伊斯兰组织对马杜拉地区旅游发展的抵制行为，特别是娱乐型旅游。本研究有三个研究问题:马杜拉保守伊斯兰组织的现实如何影响当地社区的宗教动态?保守伊斯兰组织的存在对马杜拉旅游业发展的动态有何影响?保守的伊斯兰组织如何抵制马杜拉的旅游业发展?采用观察法、访谈法和文献法收集定性资料。研究结果表明:第一，马都拉地区伊斯兰组织的保守主义价值观是在当地传统和宗教中产生并广泛传播的;第二，马杜拉伊斯兰组织的保守主义传统体现在几个伊斯兰组织中，主要是右翼伊斯兰组织，如AUMA、FKM和GUIP;第三，马都拉伊斯兰教组织的保守性与他们对马都拉旅游开发的抵制行为有关，这反映在他们的思想和宗教范式上，倾向于传统主义、清教徒主义和反动主义。他们使用无政府主义方法导致暴力，例如焚烧巴梅卡山摄政的武吉宾堂旅游景点。研究结果表明，伊斯兰教保守主义者对伊斯兰教的抵抗是一种保守主义，对伊斯兰教的抵抗是一种保守主义。伊斯兰教保守主义者Madura dalam dinamika keagamaan masyarakat setempat?伊斯兰教保守主义者马杜洛拉?巴加曼尼抵抗伊斯兰教保守主义者马杜洛拉?质量数据:与melalui观测站，wanancara，和studykepustakaan。teman studi ini menunjukan: Pertama, nilai-nilai保守主义Ormas Islam di Madura lahir dan menyebar luas dari tradisi dan keagamaan local;Kedua, tradisi konservatisme Ormas Islam di Madura dapat ditemukan di sejumlah Ormas Islam, terutama Ormas Islam yang secara ideology berhaluan kanan seperti AUMA, FKM, dan GUIP;Ketiga，保守主义Ormas Islam di Madura terkait periaku resisten mereka terhadap pembangunan pariwisata di Madura, tergambar padparadigm berpikir dan keagamaan mereka yang cenderung传统主义者，清教徒，和叛徒。我的名字是“我的名字”，我的名字是“我的名字”，我的名字是“我的名字”，我的名字是“我的名字”，我的名字是“我的名字”。
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Syukriadi Syukriadi, Novizal Wendri, Ahmad Taufik, Edriagus Saputra
Research on the manuscripts found in the Syatariyah tarekat surau collection in Calau, Sijunjung Regency, West Sumatera Province. ancient manuscripts were not only stored and displayed in one place, but the knowledge contained in them can still be studied and developed and one of them is research. about the manuscripts of the treatises of the seventy-three groups that are stored in the Surau. This research is library research using takhrij hadith. This discussion focuses more on the discussion related to the hadith contained in the treatise manuscripts of 73 groups found in Surau Calau, Sinjunjung Regency and doing takhrij in finding the quality and authenticity of the hadith. In this study, the authors took 3 hadiths contained in the manuscript. From the results of tracking the 3 hadiths, it was found 10 traditions from various hadith and narrators. And after takhrij sanad and matan hadith, it can be concluded, that all hadith chain paths are judged dhaif (mardud) by hadith scholars, except for the hadith path narrated by al-Qadhi al-Maki number 1357, because the hadith is considered hasan by hadith scholars
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Pub Date : 2021-06-30DOI: 10.30983/FUADUNA.V5I1.4596
Marjan Fadil, Martunus Rahim, Indra Ikhsan
This article aims to analyze the development of Islamic religious movements in the Malay traditional land of Kerinci Jambi, particularly related to the tendency of religious formalism in Islamic communities. The pattern of education, local customs and traditions, as well as religious ideology contributed to the emergence of a Muslim community that only paid attention to the formal side of religion or known as formalist Islam. This study uses an anthropological approach through interviews, observations, and documentation of Muslim communities in Kerinci Jambi. This paper finds that formalist Islam tends to be difficult to develop in Malay society exclusively from indigenous groups, and more easily accepted for inclusive societies from immigrant groups or mixing with outsiders and academics. This exclusive Malay community seeks to maintain the Islamic ideology that has been institutionalized in the structure of society that does not contradict between custom and religion since the first, namely Islam with the nuances of Sufism, based on the Shafi'i Madhhab in fiqh, and al-Ghazali Madhhab in theology. Meanwhile, inclusive societies tend to be open to accepting various Islamic identities and most of them do not hold strong traditional values. Artikel ini bertujuan untuk menganalisis perkembangan gerakan keagamaan Islam di tanah adat Melayu Kerinci Jambi, khususnya terkait kecenderungan formalisme keberagamaan komunitas-komunitas Islam. Pola pendidikan, adat dan tradisi lokal, serta ideologi keagamaan memberi kontribusi bagi kemunculan komunitas Muslim yang hanya memperhatikan sisi formal agama saja atau dikenal dengan Islam formalis. Studi ini menggunakan pendekatan antropologis melalui wawancara, observasi dan dokumentasi terhadap komunitas-komunitas Muslim yang terdapat di Kerinci Jambi. Tulisan ini menemukan bahwa Islam formalis cenderung sulit berkembang dalam masyarakat Melayu eksklusif dari golongan masyarakat pribumi, dan lebih mudah diterima bagi masyarakat inklusif dari golongan pendatang atau percampuran dengan masyarakat luar dan para akademisi. Masyarakat Melayu eksklusif ini berupaya mempertahankan ideologi Islam yang telah melembaga dalam struktur masyarakat yang tidak mempertentangkan antara adat dan agama semenjak dahulu yakni Islam dengan nuansa tasawuf, bermazhab Syafi’i dalam fikih, dan bermazhab al-Ghazali dalam teologi. Sedangkan masyarakat inklusif cenderung terbuka menerima beragam identitas Islam dan mereka sebagian besar tidak memegang nilai adat secara kuat.
本文旨在分析伊斯兰宗教运动在马来传统土地Kerinci Jambi的发展，特别是与伊斯兰社区的宗教形式主义倾向有关。教育模式、当地习俗和传统以及宗教意识形态促成了一个只关注宗教形式方面或被称为形式主义伊斯兰教的穆斯林社区的出现。本研究采用人类学方法，通过访谈、观察和记录Kerinci Jambi的穆斯林社区。本文发现，形式主义的伊斯兰教往往难以在马来人社会中从土著群体中发展，而更容易被移民群体或与外来者和学者混合的包容性社会所接受。这个排他的马来社区试图维持伊斯兰意识形态，这种意识形态在社会结构中已经制度化，从一开始就不与习俗和宗教相矛盾，即伊斯兰教与苏菲主义的细微差别，基于菲格里的Shafi'i Madhhab，以及神学中的al-Ghazali Madhhab。与此同时，包容性社会倾向于接受各种伊斯兰身份，其中大多数不持有强烈的传统价值观。我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是。Pola pendidikan, adat dan tradisi local, serta意识形态keagamaan成员kontribusi bagi kemunculan komunitas穆斯林yang hanya成员hatikan sisi formal agama saja atau dikenal dengan Islam formalis。研究新疆的人类学家，观察新疆的穆斯林。在伊斯兰教中，伊斯兰教是一种正式的宗教信仰，它是一种宗教信仰，是一种宗教信仰，是一种宗教信仰，是一种宗教信仰，是一种宗教信仰。Masyarakat Melayu eksklusif ini berupaya成员pertahankan意识形态Islam yang telah melembaga dalam struktur Masyarakat yang tidak member perpertentenkan antara adat dan agama semenjak dahulu yakni Islam dengan nuansa tasawuf, bermazhab Syafi 'i dalam fikih, dan bermazhab al-Ghazali dalam teologih。Sedangkan masyarakat inklusif cenderung terbuka menerima beragam identias伊斯兰教，但mereka sebagian besar meegang nilai adat secara kuat。
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