Islamic civilization in Insular Southeast Asia is believed to be brought and spread by Islamic Traders through the acculturation of Islamic culture in the coastal communities in the Southeast Asian Region. This paper is aiming to explain how coastal community have a role in the process of the Islamic civilization rise and how they become the dominant civilization in Insular Southeast Asia. The open- minded and egalitarian culture of the coastal communities gave the opportunity to the traders to have good process of acculturation that led to the development of Islamic Civilization in the region. Port cities on the coast became centers of cultural development as well as socio-political aspects of Muslims which then continued to suppress the center of power Hindu-Buddhist civilization which tends to be centralized and isolated in the interior. The development of Islamic culture in the coastal area also provides an opportunity for the development of new political figures and institutions who are then ready to take over the domination of culture after the collapse of the domination of the Hindu-Buddhist empire in Insular Southeast Asia. Peradaban Islam di Asia Tenggara Kepulauan diyakini telah dibawa dan disebarkan oleh para Pedagang Islam melalui akulturasi budaya Islam yang dimulai pada masyarakat pesisir di Kawasan Asia Tenggara. Tulisan ini bertujuan untuk menjelaskan bagaimana masyarakat pesisir memiliki peran dalam proses kebangkitan peradaban Islam dan bagaimana mereka menjadi peradaban dominan di Asia Tenggara Kepulauan. Budaya masyarakat pesisir yang berpikiran terbuka dan egaliter memberikan peluang kepada para pedagang untuk memiliki proses akulturasi yang baik yang berujung pada berkembangnya Peradaban Islam di wilayah tersebut. Kota-kota pelabuhan di pesisir pantai menjadi pusat pengembangan budaya serta aspek sosial politik umat Islam yang kemudian terus menekan pusat kekuasaan peradaban Hindu-Budha yang cenderung terpusat dan terisolasi di pedalaman. Perkembangan budaya Islam di wilayah pesisir juga memberikan peluang bagi berkembangnya tokoh dan institusi politik baru yang kemudian siap untuk mengambil alih dominasi budaya pasca runtuhnya dominasi kerajaan Hindu-Budha di Asia Tenggara Kepulauan.
东南亚岛屿的伊斯兰文明被认为是由伊斯兰商人通过伊斯兰文化在东南亚地区沿海社区的文化适应而带来和传播的。本文旨在解释沿海社区如何在伊斯兰文明兴起的过程中发挥作用，以及它们如何成为东南亚岛屿的主导文明。沿海社区开放和平等的文化为商人提供了良好的文化适应过程，从而促进了伊斯兰文明在该地区的发展。沿海的港口城市成为了文化发展的中心，以及穆斯林的社会政治方面的中心，然后继续压制印度教和佛教文明的权力中心，这些文明倾向于集中和孤立在内陆。伊斯兰文化在沿海地区的发展也为新的政治人物和机构的发展提供了机会，他们准备在印度教-佛教帝国在东南亚岛屿的统治崩溃后接管文化的统治。亚洲伊斯兰教大学堂登加拉，Kepulauan, dibawa, dandisebarkan, oleh, para Pedagang Islam, melalui akturasi, budya Islam, yang dimulai, pada masyarakat, kasasan, Asia，登加拉。我的意思是说，我的祖国是一个伟大的国家，我的祖国是一个伟大的国家，我的祖国是一个伟大的国家。马来亚自治政府主席杨先生是马来亚自治政府的平等主义者，马来亚自治政府的平等主义者是马来亚自治政府的平等主义者，马来亚自治政府的平等主义者是马来亚自治政府的平等主义者。Kota-kota pelabuhan di pesisir pantai menjadi pusat pengembangan budaya serta说社会政治，umat伊斯兰教，yang kemudian terus menjadi pusat kekuasaan peradaban印度教，佛陀，yang cenderung terpusat danterisolasi di pedalaman。马来西亚人民共和国伊斯兰共和国主席，马来西亚人民共和国主席，马来西亚人民共和国主席，马来西亚人民共和国主席，马来西亚人民共和国政治研究所主席，马来西亚人民共和国主席，马来西亚人民共和国主席，印度人民共和国主席，印度人民共和国主席，印度人民共和国主席，印度人民共和国主席，印度人民共和国主席，亚洲人民共和国主席。
{"title":"The Role of Coastal Communities in the Rise of Islamic Civilization in Insular Southeast Asia","authors":"M. Jatmika","doi":"10.33086/jic.v4i1.2825","DOIUrl":"https://doi.org/10.33086/jic.v4i1.2825","url":null,"abstract":"Islamic civilization in Insular Southeast Asia is believed to be brought and spread by Islamic Traders through the acculturation of Islamic culture in the coastal communities in the Southeast Asian Region. This paper is aiming to explain how coastal community have a role in the process of the Islamic civilization rise and how they become the dominant civilization in Insular Southeast Asia. The open- minded and egalitarian culture of the coastal communities gave the opportunity to the traders to have good process of acculturation that led to the development of Islamic Civilization in the region. Port cities on the coast became centers of cultural development as well as socio-political aspects of Muslims which then continued to suppress the center of power Hindu-Buddhist civilization which tends to be centralized and isolated in the interior. The development of Islamic culture in the coastal area also provides an opportunity for the development of new political figures and institutions who are then ready to take over the domination of culture after the collapse of the domination of the Hindu-Buddhist empire in Insular Southeast Asia.\u0000Peradaban Islam di Asia Tenggara Kepulauan diyakini telah dibawa dan disebarkan oleh para Pedagang Islam melalui akulturasi budaya Islam yang dimulai pada masyarakat pesisir di Kawasan Asia Tenggara. Tulisan ini bertujuan untuk menjelaskan bagaimana masyarakat pesisir memiliki peran dalam proses kebangkitan peradaban Islam dan bagaimana mereka menjadi peradaban dominan di Asia Tenggara Kepulauan. Budaya masyarakat pesisir yang berpikiran terbuka dan egaliter memberikan peluang kepada para pedagang untuk memiliki proses akulturasi yang baik yang berujung pada berkembangnya Peradaban Islam di wilayah tersebut. Kota-kota pelabuhan di pesisir pantai menjadi pusat pengembangan budaya serta aspek sosial politik umat Islam yang kemudian terus menekan pusat kekuasaan peradaban Hindu-Budha yang cenderung terpusat dan terisolasi di pedalaman. Perkembangan budaya Islam di wilayah pesisir juga memberikan peluang bagi berkembangnya tokoh dan institusi politik baru yang kemudian siap untuk mengambil alih dominasi budaya pasca runtuhnya dominasi kerajaan Hindu-Budha di Asia Tenggara Kepulauan.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"30 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-04-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90361758","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}
The terms believer, infidel and hypocrite, are types of humans in believing in the truth, these three qualities cannot be measured and cannot be seen, therefore explanations of these characteristics are needed, in this case the interpretation that will be used as a source of discussion is local interpretation. Javanese-speaking Indonesian. the type of research used is a literature study, in this study is the interpretation of al-Ibrīz with the interpretation of the Java-Pegon model, from the interpretation of the Java-Pegon will be analyzed using interactive data, the purpose of this discussion, in addition to preserving the interpretation with local Javanese culture also opens opportunities for understanding, other perspectives or new perspectives on these three traits. Istilah Mukmin, kafir dan munafik, merupakan jenis manusia dalam Istilah Mukmin, kafir dan munafik, merupakan jenis manusia dalam mempercayai kebenaran, ketiga sifat ini tidak bisa diukur dan tidak bisa terlihat, oleh sebab itu dibutuhkan penjelasan-penjelasan sifat-sifat tersebut, dalam hal ini tafsir yang kan digunakan sebagai sumber pembahasan adalah tafsir lokal Indonesia yang berbahasa Jawa. jenis penelitian yang digunakan adalah studi kepustakaan, dalam kajian ini ialah tafsīr al-Ibrīz dengan penafsiran model Jawa-Pegon, dari penafsiran Jawa-Pegon tersebut nantinya akan dianalisis menggunakan data interaktif, tujuan dari pembahasan ini, selain pelestarian tafsir dengan budaya lokal jawa juga membuka peluang adanya pemahaman, perpektif lain atau perpektif baru terhadap ketiga sifat tersebut.
信仰者，异教徒和伪君子，是人类信仰真理的类型，这三种品质不能被测量，也不能被看到，因此需要对这些特征进行解释，在这种情况下，将被用作讨论来源的解释是当地解释。Javanese-speaking印尼。本研究使用的研究类型是文献研究，在本研究中是对al- ibrbruz的解释与Java-Pegon的解释模型，从Java-Pegon的解释中将使用交互数据进行分析，本讨论的目的，除了保留与当地爪哇文化的解释也打开了理解的机会，其他视角或新视角对这三个特征。Istilah Mukmin, kafir dan munafik, merupakan jenis manusia dalam istiir dan munafik, merupakan jenis manusia dalam成员，ketiga sifat ini tidak bisa diukur dan tidak bisa terlihat, oleh sebab itu dibutuhkan penjelasan sifat-sifat tersebut, dalam hal ini tafsir yang kan digunakan sebagai sumber pembahasan adalah tafsir印尼当地居民yang berbahasa爪哇语。jenis penelitian yang digunakan adalah studi kepustakaan, dalam kajian ini ialah tafs . r al- ibrj . z dengan penafsian模型jawa - pegon, dari penafsian jawa - pegon tersebut nantinya akan dianandianakan数据交互，tujuan dari pembahasan ini, selain巴勒斯坦tafsir dengan budaya本地javajuga membuka peluang adanya pemahaman, perktif laau perktif baru terhadap ketiga sifat tersebut。
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Pub Date : 2022-03-30DOI: 10.14421/skijic.v5i1.2174
Sukron Kamil
Religion, at least in the practice in history, even as the concept understood by some of the adherents has the power of uniting and disuniting. Even so, conceptually as proven in most of its historical practices, harmony in Islam is emphasized both internally among Muslims and between Muslims with the adherents of other religions. Among Muslims, harmony can be seen from the concept of ikhtilâf and ukhuwwah Islâmiyyah, while the harmony with adherents of other religions can be seen from the freedom of religion and pluralism as the basis. From the view of the Qur’an, pluralism or religious diversity is sunnatullah (law of nature); the emphasis in Islam on inter religious dialogs is for the purpose of knowing one another, communicate and cooperation (civic pluralism); and also, the view of theological pluralism, where in Islam there are many Islamic scholars who acknowledge salvation (the possibility of entering heaven) to adherents of other religions. However, keeping in mind that theological pluralism is denied by the majority of Islamic scholars, then inter-religious harmony is more probable to be based on civic pluralism and freedom of religion. In Islam, not only freedom of religion is acknowledged but the freedom to be atheist is also acknowledged as long as it doesn’t create chaos; non-recognition of death penalty for apostates by some scholars; the basis of the syari’a in Islam is the general benefit (public); and the acknowledgement of the same political and economic rights among Muslims and non-Muslims.
{"title":"Religious Harmony in Islamic Concept and its Historic Practices: Freedom of Religion and Pluralism as the Basis","authors":"Sukron Kamil","doi":"10.14421/skijic.v5i1.2174","DOIUrl":"https://doi.org/10.14421/skijic.v5i1.2174","url":null,"abstract":"Religion, at least in the practice in history, even as the concept understood by some of the adherents has the power of uniting and disuniting. Even so, conceptually as proven in most of its historical practices, harmony in Islam is emphasized both internally among Muslims and between Muslims with the adherents of other religions. Among Muslims, harmony can be seen from the concept of ikhtilâf and ukhuwwah Islâmiyyah, while the harmony with adherents of other religions can be seen from the freedom of religion and pluralism as the basis. From the view of the Qur’an, pluralism or religious diversity is sunnatullah (law of nature); the emphasis in Islam on inter religious dialogs is for the purpose of knowing one another, communicate and cooperation (civic pluralism); and also, the view of theological pluralism, where in Islam there are many Islamic scholars who acknowledge salvation (the possibility of entering heaven) to adherents of other religions. However, keeping in mind that theological pluralism is denied by the majority of Islamic scholars, then inter-religious harmony is more probable to be based on civic pluralism and freedom of religion. In Islam, not only freedom of religion is acknowledged but the freedom to be atheist is also acknowledged as long as it doesn’t create chaos; non-recognition of death penalty for apostates by some scholars; the basis of the syari’a in Islam is the general benefit (public); and the acknowledgement of the same political and economic rights among Muslims and non-Muslims.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-03-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44048764","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 : 2022-03-30DOI: 10.14421/skijic.v5i1.2151
Ali Mufrodi
The spice route is the route that the spice trade passes from its home country, the Maluku Islands in particular, and the Archipelago Islands in general to other countries in the world. The spice route is thought to have existed for several centuries BC. The spice route stretches from the Maluku Islands/Nusantara to Malaya, India, Persia, Arabia, Egypt, to Europe. The Arabs took part in the spice trade from the Archipelago and the Persians, Indians, Malays, and the Chinese. When the Arabs embraced Islam and followed by the Persians and Indians, they passed and controlled the trade in the spice route. Since the first century to the twelfth century AD, Indian civilization with Hinduism and Buddhism dominated society and politics in Southeast Asia. Even the still Hindu solid kingdom in Java lasted until the end of the fifteenth century. During such a period, the Muslims became members of the marginalized communities on the spice route under the shadow of Hinduistic hegemony. However, they can play a role in the Islamization of the Southeast Asian Region through the spice route. Gradually the Muslims can shift the Hindu/Buddhist civilization and establish political power and build Islamic civilization. Islamic civilization includes, among others, the development of Islamic religious knowledge, shaping Islamic traditions in society, advancing education, and establishing political power. The writer used the 4-step historical method in this study, namely heuristics, criticism, interpretation, and historiography. He also applied acculturation theory to discuss this theme. Given the limited time, secondary sources were used to write this research.
{"title":"The Spice Route and The Sub-Urban Muslim Community in South East Asia","authors":"Ali Mufrodi","doi":"10.14421/skijic.v5i1.2151","DOIUrl":"https://doi.org/10.14421/skijic.v5i1.2151","url":null,"abstract":"The spice route is the route that the spice trade passes from its home country, the Maluku Islands in particular, and the Archipelago Islands in general to other countries in the world. The spice route is thought to have existed for several centuries BC. The spice route stretches from the Maluku Islands/Nusantara to Malaya, India, Persia, Arabia, Egypt, to Europe. The Arabs took part in the spice trade from the Archipelago and the Persians, Indians, Malays, and the Chinese. When the Arabs embraced Islam and followed by the Persians and Indians, they passed and controlled the trade in the spice route. Since the first century to the twelfth century AD, Indian civilization with Hinduism and Buddhism dominated society and politics in Southeast Asia. Even the still Hindu solid kingdom in Java lasted until the end of the fifteenth century. During such a period, the Muslims became members of the marginalized communities on the spice route under the shadow of Hinduistic hegemony. However, they can play a role in the Islamization of the Southeast Asian Region through the spice route. Gradually the Muslims can shift the Hindu/Buddhist civilization and establish political power and build Islamic civilization. Islamic civilization includes, among others, the development of Islamic religious knowledge, shaping Islamic traditions in society, advancing education, and establishing political power. The writer used the 4-step historical method in this study, namely heuristics, criticism, interpretation, and historiography. He also applied acculturation theory to discuss this theme. Given the limited time, secondary sources were used to write this research.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-03-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47381517","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 : 2022-03-30DOI: 10.14421/skijic.v5i1.2282
A. Karimah, Jarot Wahyudi
The current study is dedicated to analyse the types of social deixis in Orhan Pamuk’s Snow Novel.Snow is a novel translated from the original Turkish-language novel entitled Kar. The reseacher is interested in the novel because it is telling about the clash of traditions, religion and modernization happening in Turkey In analysing the object of the study, the researcher applied deixis theory introduced by C.J. Fillmore which concerned with social types of deixis. This study uses a qualitative descriptive method, which describes the phenomena that occur in the novel through the language spoken by the participants based on the context. The researcher undertook three steps in collecting the data, (1)reading the whole chapters of the Snow novel thoroughly to find the data that spread out within the novel and also to fully understand the context of the story, (2)making a list of the deictic expressions that spread out throughout the novel, (3)the researcher collected the data into the table and classified the data based on the social deixis type. As a result, the researcher found 40 forms of deictic expression within five types of social deixis. The data that have been collected from the source of data will be analyzed in several stages as follows, (1)analyzing the deictic expressions in Snow novel, (2)classifying the data based on each kind of social deixis, (3)explaining the meaning of each kind of social deixis, (4)concluding. Out of five, only one type of social deixis used frquently by the author, i.e., ‘polite’. This is due to most of the participants do not have close relationship with each other.
{"title":"Religion and Tradition in Modern Turkey as Reflected in Orhan Pamuk’s Snow Novel: An Analysis of Social Deixis","authors":"A. Karimah, Jarot Wahyudi","doi":"10.14421/skijic.v5i1.2282","DOIUrl":"https://doi.org/10.14421/skijic.v5i1.2282","url":null,"abstract":"The current study is dedicated to analyse the types of social deixis in Orhan Pamuk’s Snow Novel.Snow is a novel translated from the original Turkish-language novel entitled Kar. The reseacher is interested in the novel because it is telling about the clash of traditions, religion and modernization happening in Turkey In analysing the object of the study, the researcher applied deixis theory introduced by C.J. Fillmore which concerned with social types of deixis. This study uses a qualitative descriptive method, which describes the phenomena that occur in the novel through the language spoken by the participants based on the context. The researcher undertook three steps in collecting the data, (1)reading the whole chapters of the Snow novel thoroughly to find the data that spread out within the novel and also to fully understand the context of the story, (2)making a list of the deictic expressions that spread out throughout the novel, (3)the researcher collected the data into the table and classified the data based on the social deixis type. As a result, the researcher found 40 forms of deictic expression within five types of social deixis. The data that have been collected from the source of data will be analyzed in several stages as follows, (1)analyzing the deictic expressions in Snow novel, (2)classifying the data based on each kind of social deixis, (3)explaining the meaning of each kind of social deixis, (4)concluding. Out of five, only one type of social deixis used frquently by the author, i.e., ‘polite’. This is due to most of the participants do not have close relationship with each other.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-03-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44696135","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 article aims to explain how the development of salafi’s exegesis from the classical era to the contemporary era which is currently starting to enter online media spaces such as Youtube. In particular, the author wants to reveal how the change in the concept of al-walā' wa al-barā' which is the basic religious foundation has turned into a basis for carrying out a political-jihad movement by the salafi group, while in answering this question the author uses a historical criticism approach, namely tracing how history the emergence of the salafi then the history of the development of interpretation among them. Next is the hermeneutic approach, which is to analyze the context of the lectures from the preachers of the Masjid Mujahidi TV channel and the context of the audience.The author concludes that the development of salafi’s exegesis is inseparable from the emergence of the works of Ibn Taymiyyah who are considered the most authoritative figures in discussing religion, including al-walā' wa al-barā', one of the works that has been used as a reference until now is Majmū'u al-Fatwā. In Indonesia, the salafi in expanding their religion is to use popular media such as Youtube, one channel that is very loud in voicing the notion of salafism is the Youtube channel of Masjid Mujahidin TV. In Indonesia, the salafi in expanding their religion is to use popular media such as Youtube, one channel that is very loud in voicing the notion of salafism is the Youtube channel of Masjid Mujahidin TV. the channel contains a lot of content that characterizes their teachings such as al-walā' wa al-barā'. But the fact is that gradually the concept of al-walā' wa al-barā' which was originally a dīniyyah concept for the salafis turned into the basis for the salafi jihadist movement. Artikel ini bertujuan untuk menjelaskan bagaimana perkembangan tafsir salafi dari era klasik hingga era kontemporer yang saat ini mulai memasuki ruang-ruang media online seperti Youtube. Adapun fokus dari kajian artikel ini adalah terkait konsep al-walā’ wa al-barā’ dalam pandangan para dai salafi online yang terunggah dalam channel Youtube Masjid Mujahidin TV. Secara khusus penulis hendak mengungkap bagaimana perubahan konsep al-walā’ wa al-barā’ yang merupakah landasan dasar keagamaan berubah menjadi landasan untuk melakukan gerakan jihad-politis oleh golongan salafi, sedangkan dalam menjawab pertanyaan tersebut penulis menggunakan pendekatan kritik historis, yaitu penelusuran bagaimana sejarah kemunculan salafi kemudian sejarah perkembangan tafsir dikalangan mereka. Berikutnya adalah pendekatan hermeneutik, yaitu menganalisis bagaimana konteks cramah dari para dai channel Masjid Mujahidi TV dan konteks para audiens. Berdasarkan dari hasil analisis penulis menyimpulkan bahwa perkembangan tafsir salafi tidak terlepas dari munculnya karya-karya Ibnu Taymiyyah yang dianggap sebagai tokoh paling otoritatif dalam membicarakan perihal keagamaan termasuk al-walā’ wa al-barā’, salah satu karya
本文旨在解释萨拉菲的训诂如何从古典时代发展到当代，并开始进入Youtube等网路媒体空间。作者特别想揭示的是，作为基本宗教基础的al- wali ' wa al- bari '概念的变化是如何成为萨拉菲派进行政治圣战运动的基础的，而在回答这个问题时，作者采用了历史批判的方法，即追溯萨拉菲派出现的历史，然后追溯他们之间解释的发展历史。接下来是解释学的方法，即分析穆斯林圣战者清真寺电视频道的传教士讲课的语境和听众的语境。作者的结论是，萨拉菲训诂学的发展与Ibn Taymiyyah的著作的出现是分不开的，Ibn Taymiyyah被认为是讨论宗教的最权威的人物，包括al- walha ' wa al- barha '，其中一部直到现在还被用作参考的作品是majmhi 'u al- fatwha。在印尼，萨拉菲派扩大宗教信仰的方式是利用Youtube等大众媒体，其中一个大力宣扬萨拉菲主义的频道是Masjid Mujahidin TV频道。在印尼，萨拉菲派扩大宗教信仰的方式是利用Youtube等大众媒体，其中一个大力宣扬萨拉菲主义的频道是Masjid Mujahidin TV频道。这个频道包含了许多具有他们教义特征的内容，比如al- wali ' wa al- bari '。但事实是，al- wali ' wa al- bari '这个概念最初是萨拉菲派的教义概念逐渐变成了萨拉菲圣战运动的基础。Artikel ini bertujuan untuk menjelaskan bagaimana perkembangan tafsir salafi dari era klasik hinga era kontemporer yang saat ini mulai memasuki runang - runang媒体在线独立于Youtube。Adapun fokus dari kajian artikel ini adalah terkait konsep al- wali ' wa al- bari ' dalam pandangan para dai salafi在线yangterunggah dalam频道Youtube清真寺圣战者电视。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，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，我的意思是，我的意思是，我的意思是，我的意思是。Berikutnya adalah pendekatan hermeneutik, yitu menganalis bagaimana konteks cramah dari pardai频道，清真寺圣战者电视台和konteks pardi观众。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，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，我的意思是。Di Indonesia sendiri kaum salafi dalam mengekspansi paham keagamaannya adalah dengan menggunakan媒体流行人物seperti Youtube, salah satu channel yang sangat lantang dalam menyuarakan paham salafisme adalah channel Youtube Masjid Mujahidin TV。Dalam频道tersebut banyak mengandung konten-konten yang mencirikan ajaran mereka seperti al- wali ' wa al- bari '。Namun nyatanya lambat laun konsep al- walha ' wa al- barha ' yang tadinya merupakan konsep duniyyah bagi kaum salafi berubaah menjadi dasar bagi pergerakan salafi jihadist。
{"title":"Tafsir Salafi Online di Indonesia; al-Walā’ wa al-Barā’ sebagai Landasan Pergerakan Salafi Jihadis","authors":"M. S. Latf Rahmatulloh, Durotul Ngazizah","doi":"10.33086/jic.v3i2.2650","DOIUrl":"https://doi.org/10.33086/jic.v3i2.2650","url":null,"abstract":"This article aims to explain how the development of salafi’s exegesis from the classical era to the contemporary era which is currently starting to enter online media spaces such as Youtube. In particular, the author wants to reveal how the change in the concept of al-walā' wa al-barā' which is the basic religious foundation has turned into a basis for carrying out a political-jihad movement by the salafi group, while in answering this question the author uses a historical criticism approach, namely tracing how history the emergence of the salafi then the history of the development of interpretation among them. Next is the hermeneutic approach, which is to analyze the context of the lectures from the preachers of the Masjid Mujahidi TV channel and the context of the audience.The author concludes that the development of salafi’s exegesis is inseparable from the emergence of the works of Ibn Taymiyyah who are considered the most authoritative figures in discussing religion, including al-walā' wa al-barā', one of the works that has been used as a reference until now is Majmū'u al-Fatwā. In Indonesia, the salafi in expanding their religion is to use popular media such as Youtube, one channel that is very loud in voicing the notion of salafism is the Youtube channel of Masjid Mujahidin TV. In Indonesia, the salafi in expanding their religion is to use popular media such as Youtube, one channel that is very loud in voicing the notion of salafism is the Youtube channel of Masjid Mujahidin TV. the channel contains a lot of content that characterizes their teachings such as al-walā' wa al-barā'. But the fact is that gradually the concept of al-walā' wa al-barā' which was originally a dīniyyah concept for the salafis turned into the basis for the salafi jihadist movement.\u0000Artikel ini bertujuan untuk menjelaskan bagaimana perkembangan tafsir salafi dari era klasik hingga era kontemporer yang saat ini mulai memasuki ruang-ruang media online seperti Youtube. Adapun fokus dari kajian artikel ini adalah terkait konsep al-walā’ wa al-barā’ dalam pandangan para dai salafi online yang terunggah dalam channel Youtube Masjid Mujahidin TV. Secara khusus penulis hendak mengungkap bagaimana perubahan konsep al-walā’ wa al-barā’ yang merupakah landasan dasar keagamaan berubah menjadi landasan untuk melakukan gerakan jihad-politis oleh golongan salafi, sedangkan dalam menjawab pertanyaan tersebut penulis menggunakan pendekatan kritik historis, yaitu penelusuran bagaimana sejarah kemunculan salafi kemudian sejarah perkembangan tafsir dikalangan mereka. Berikutnya adalah pendekatan hermeneutik, yaitu menganalisis bagaimana konteks cramah dari para dai channel Masjid Mujahidi TV dan konteks para audiens. Berdasarkan dari hasil analisis penulis menyimpulkan bahwa perkembangan tafsir salafi tidak terlepas dari munculnya karya-karya Ibnu Taymiyyah yang dianggap sebagai tokoh paling otoritatif dalam membicarakan perihal keagamaan termasuk al-walā’ wa al-barā’, salah satu karya ","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"24 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-03-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76632581","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 : 2022-03-29DOI: 10.14421/skijic.v5i1.2152
Ibrahim Ibrahim
The current paper is dedicated to investigate the connection between language and identity, with a special reference to two ambivalent social groups in Ibadan, i.e., the Yoruba-Arab literates and the street urchins. The research shall be carried out with samples of online videos as well as other online resources. One major phenomenon that connects people with varying degrees of social status, religious, ages etc. is the language they speak. In every society, language plays a herculean task in reflecting the identity of the people, and in most times, its usage shows the social class of the speaker. It is incontrovertible that, language and identity go together. We identify people and affiliate them with certain tribe, race or ethnic as the result of language they speak. In other words, we may say, there is no identity without language, this is because the language we speak gives people the opportunity to link us with certain community.
{"title":"The Connection between Language and Identity: the Yoruba-Arabic Literates and The Street Urchins of Ibadan","authors":"Ibrahim Ibrahim","doi":"10.14421/skijic.v5i1.2152","DOIUrl":"https://doi.org/10.14421/skijic.v5i1.2152","url":null,"abstract":"The current paper is dedicated to investigate the connection between language and identity, with a special reference to two ambivalent social groups in Ibadan, i.e., the Yoruba-Arab literates and the street urchins. The research shall be carried out with samples of online videos as well as other online resources. One major phenomenon that connects people with varying degrees of social status, religious, ages etc. is the language they speak. In every society, language plays a herculean task in reflecting the identity of the people, and in most times, its usage shows the social class of the speaker. It is incontrovertible that, language and identity go together. We identify people and affiliate them with certain tribe, race or ethnic as the result of language they speak. In other words, we may say, there is no identity without language, this is because the language we speak gives people the opportunity to link us with certain community.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-03-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49189304","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 article examines the thoughts of Muhammad Abid Al-Jabiri, an Islamic thinker from the Maghrib region (Morocco). Abid Al-Jabiri made a classification of Islamic epistemology, namely bayani, burhani and 'Irfani.The existence of this epistemology turns out to have continuity with the treasures of al-Qur'an interpretation. To find the point of continuity, this study uses a descriptive-analytical method by elaborating the data contained in Al-Jabiri's work. Through the analysis of each epistemology and use of the Qur'an, the writer finds plans between one another. Based on the research conducted, the writer found similarities between Al-Jabiri's Islamic epistemology and the typology of the Qur'an. First, the epistemology of bayani has similarities with the typology of fiqh-style interpretation which tends to accommodate texts based on narration. Second, Burhani's epistemology finds its relevance with a philosophical-scientific typology of interpretation based on rationality. Third, the epistemology of 'irfani patron is a typology of isyari-style interpretation which is more of an esoteric aspect. The three Islamic epistemologies of Muhammad Abid Al-Jabiri form a typology of interpretation that can make it easier for interpretation scholars to have the dominance of reason that plays a role in a product of the Qur'an. Artikel ini menjelaskan pemikiran Muhammad Abid Al-Jabiri seorang pemikir Islam yang berasal dari wilayah Maghrib (Maroko). Abid Al-Jabiri membuat klasifikasi terhadap epistemologi keislaman yakni bayani, burhani dan ‘Irfani. Keberadaan epistemologi ini ternyata memiliki kesinambungan dengan khazanah tafsir al-Qur’an. Untuk mencari titik kesinambungan tersebut, maka penelitian ini menggunakan metode diskriptif-analitis dengan mengelaborasi data yang terdapat pada karya Al-Jabiri. Melalui analisis terhadap karakteristik masing-masing epistemologi dan kecenderungan penafsiran al-Qur’an ini kemudian penulis menemukan kesesuaian antara satu dengan lainnya. Berdasarkan penelitian yang dilakukan penulis menemukan kesamaan antara epistemologi keislaman Al-Jabiri dengan tipologi penafsiran al-Qur’an. Pertama, epistemologi bayani mempunyai kesamaan dengan tipologi tafsir bercorak fiqih yang lebih cenderung mengakomodir teks-teks yang berbasis kepada periwayatan. Kedua, epistemologi burhani menemukan relevansinya dengan tipologi tafsir bercorak falsafi-saintifik yang berbasis kepada rasionalitas. Ketiga, epistemologi ‘irfani patronnya adalah tipologi tafsir bercorak isyari yang lebih mengedepankan aspek esoteris. Ketiga epistemologi keislaman Muhammad Abid Al-Jabiri tersebut membentuk tipologi tafsir yang dapat memudahkan para pengkaji tafsir untuk menandai dominasi nalar yang berperan dalam sebuah produk penafsiran al-Qur’an.
本文考察了来自马格里布地区(摩洛哥)的伊斯兰思想家穆罕默德·阿比德·贾布里的思想。Abid Al-Jabiri对伊斯兰认识论进行了分类，即bayani, burhani和Irfani。这种认识论的存在与《古兰经》解释的宝藏具有连续性。为了找到连续性点，本研究通过详细阐述Al-Jabiri作品中包含的数据，使用了描述分析方法。通过对每一种认识论和《古兰经》的使用的分析，作者找到了彼此之间的计划。根据所进行的研究，作者发现Al-Jabiri的伊斯兰认识论与《古兰经》的类型学之间存在相似之处。首先，巴亚尼语的认识论与fiqh式解释的类型学有相似之处，fiqh式解释倾向于适应基于叙事的文本。其次，布尔哈尼的认识论与基于理性的哲学科学解释类型学相关联。第三，伊法尼保护人的认识论是一种伊撒里式解释的类型学，这更像是一个深奥的方面。Muhammad Abid Al-Jabiri的三种伊斯兰认识论形成了一种解释的类型学，这使得解释学者更容易在《古兰经》的作品中占据理性的主导地位。Artikel ini menjelaskan pemikiran Muhammad Abid Al-Jabiri seorang pemikir Islam yang berasal dari wilayah Maghrib(马鲁科语)。阿比德·贾比里(Abid Al-Jabiri)的成员，klasifikasi的认识论，keislaman yakni bayani, burhani dan Irfani。《古兰经》的认识论与记忆是一致的。Untuk menkari titik kesinambungan tersebut, maka penelitian ini menggunakan方法diskriptifi - analysis - dengan menggunakan数据yang terdapat patada karya Al-Jabiri。在《古兰经》的基础上，对传统的知识认识论和传统的知识认识论进行了多元分析，并对传统的知识认识论进行了分析。《古兰经》是在认识论的基础上发展起来的。Pertama，认识论bayani mempunyai kesamaan和dengan - tipolology, bercorak fiqih yang lebih cenderung mengakomodir teks-teks yang berkbasis kepada perwayatan。认识论、知识论、人文科学与人文科学的关系、人文科学与人文科学的关系、人文科学与理性主义的关系。在认识论上，我们有一个共同的观点，即认识论上的观点。Ketiga认识论Ketiga认识论Ketiga认识论Ketiga认识论Ketiga认识论Ketiga认识论Ketiga认识论Ketiga认识论Ketiga认识论Ketiga认识论
{"title":"Hubungan Epistemologi Keislaman Muhammad Abid Al-Jabiri dengan Tipologi Penafsiran Al-Qur’an","authors":"Hakam Al Ma'mun","doi":"10.33086/jic.v3i2.2252","DOIUrl":"https://doi.org/10.33086/jic.v3i2.2252","url":null,"abstract":"This article examines the thoughts of Muhammad Abid Al-Jabiri, an Islamic thinker from the Maghrib region (Morocco). Abid Al-Jabiri made a classification of Islamic epistemology, namely bayani, burhani and 'Irfani.The existence of this epistemology turns out to have continuity with the treasures of al-Qur'an interpretation. To find the point of continuity, this study uses a descriptive-analytical method by elaborating the data contained in Al-Jabiri's work. Through the analysis of each epistemology and use of the Qur'an, the writer finds plans between one another. Based on the research conducted, the writer found similarities between Al-Jabiri's Islamic epistemology and the typology of the Qur'an. First, the epistemology of bayani has similarities with the typology of fiqh-style interpretation which tends to accommodate texts based on narration. Second, Burhani's epistemology finds its relevance with a philosophical-scientific typology of interpretation based on rationality. Third, the epistemology of 'irfani patron is a typology of isyari-style interpretation which is more of an esoteric aspect. The three Islamic epistemologies of Muhammad Abid Al-Jabiri form a typology of interpretation that can make it easier for interpretation scholars to have the dominance of reason that plays a role in a product of the Qur'an.\u0000Artikel ini menjelaskan pemikiran Muhammad Abid Al-Jabiri seorang pemikir Islam yang berasal dari wilayah Maghrib (Maroko). Abid Al-Jabiri membuat klasifikasi terhadap epistemologi keislaman yakni bayani, burhani dan ‘Irfani. Keberadaan epistemologi ini ternyata memiliki kesinambungan dengan khazanah tafsir al-Qur’an. Untuk mencari titik kesinambungan tersebut, maka penelitian ini menggunakan metode diskriptif-analitis dengan mengelaborasi data yang terdapat pada karya Al-Jabiri. Melalui analisis terhadap karakteristik masing-masing epistemologi dan kecenderungan penafsiran al-Qur’an ini kemudian penulis menemukan kesesuaian antara satu dengan lainnya. Berdasarkan penelitian yang dilakukan penulis menemukan kesamaan antara epistemologi keislaman Al-Jabiri dengan tipologi penafsiran al-Qur’an. Pertama, epistemologi bayani mempunyai kesamaan dengan tipologi tafsir bercorak fiqih yang lebih cenderung mengakomodir teks-teks yang berbasis kepada periwayatan. Kedua, epistemologi burhani menemukan relevansinya dengan tipologi tafsir bercorak falsafi-saintifik yang berbasis kepada rasionalitas. Ketiga, epistemologi ‘irfani patronnya adalah tipologi tafsir bercorak isyari yang lebih mengedepankan aspek esoteris. Ketiga epistemologi keislaman Muhammad Abid Al-Jabiri tersebut membentuk tipologi tafsir yang dapat memudahkan para pengkaji tafsir untuk menandai dominasi nalar yang berperan dalam sebuah produk penafsiran al-Qur’an.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"26 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-02-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78687824","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}
Indonesia is the largest Muslim population in the world. As a country with diverse traditions and ethnicities, Islam in this equatorial state has also managed to co-exist in harmony with the local culture. This reality is allegedly the result of the Islamic understanding embraced by most Muslims in Indonesia. It is ahlu sunnah wal jamaah, or in the western tradition known as the Sunni. Throughout history, the Sunni sect was supported by a majority of Muslims. He is recognized as the ideology of various groups - both large and small - in multiple parts of the Islamic world.
{"title":"Artikulasi Teologi Sunni di Indonesia: Sejarah, Ekspresi dan Gerakannya","authors":"Achmad Muhibin Zuhri, Winarto Eka Wahyudi","doi":"10.33086/jic.v3i2.2593","DOIUrl":"https://doi.org/10.33086/jic.v3i2.2593","url":null,"abstract":"Indonesia is the largest Muslim population in the world. As a country with diverse traditions and ethnicities, Islam in this equatorial state has also managed to co-exist in harmony with the local culture. This reality is allegedly the result of the Islamic understanding embraced by most Muslims in Indonesia. It is ahlu sunnah wal jamaah, or in the western tradition known as the Sunni. Throughout history, the Sunni sect was supported by a majority of Muslims. He is recognized as the ideology of various groups - both large and small - in multiple parts of the Islamic world.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"106 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79329919","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}
A female circumcision is a form of worship that is prescribed in Islam. However, in the Qur’an there is no explicit text (sharih) about this. So that, this raises debate among scholars regarding the determination of the law. In the Sasak tribe, female circumcision is one of the traditions inherent in the surrounding community. According to the tribal custom, the law of implementation is obligatory for women and men. This study aim to determine how the tradition of female circumcision in the sasak tribe and the point of view of Islamic law on the issues of femela circumsicion. The type of research is empirical research using primary data sources obtained from the research location Long Mesangat sub-district collection techniques is observation, interviews and documentation that are analyzed descriptively qualitatively. The result of this study are the practice of female circumcision of the Sasak tribe in Long Mesangat sub-district is very carried out because of the beliefe of the tribal community that female circumcision means Islam and the proses of self-purification by cutting the tip of clitoris. Then the public perception of the legal practice that is considered mandatory is not by Islamic law. In Islam, the implementation of female circumcision is recommended (sunah). Khitan perempuan merupakan salah satu ibadah yang disyariatkan dalam Islam. Namun, dalam Al-Qur’an tidak ada nash yang sharih menjelaskan hal tersebut. Sehingga hal ini menimbulkan perdebatan di kalangan ulama mengenai hukumnya. Pada suku Sasak, sunat menjadi salah satu tradisi yang melekat pada masyarakat sekitar. Menurut kepercayaan adat suku tersebut hukum pelaksanaannya wajib bagi perempuan maupun laki-laki. Penelitian ini bertujuan untuk mengetahui bagaimana latarbelakang tradisi khifadh pada suku sasak dan pandangan hukum Islam terhadap masalah khifadh perempuan. Jenis penelitian ini adalah penelitian empiris yang menggunakan sumber data primer yang diperoleh dari lokasi penelitian Kecamatan Long Mesangat dengan teknik pengumpulan datanya observasi, wawancara dan dokumentasi. Teknik analisis data dalam penelitian ini menggunakan deskriptif kualitatif. Proses analisis yang digunakan terdiri dari empat alur yaitu: pengumpulan data, reduksi data, penyajian data dan penarikan kesimpulan. Hasil dari penelitian yaitu tradisi khifadh perempuan pada suku Sasak di kecamatan Long Mesangat dilakukan karena kepercayaan masyarakat suku tersebut bahwa khifadh perempuan berarti mengislamkan dan proses penyucian diri dengan cara memotong ujung klitoris. Adapun persepsi masyarakat sekitar terhadap praktik pelaksanaan yang diangap wajib, ternyata tidak sesuai dengan syariat Islam. Dalam Islam, khifadh perempuan merupakan ibadah yang dianjurkan (Sunah).
女性割礼是伊斯兰教规定的一种崇拜形式。然而，在古兰经中没有明确的文本(sharih)关于这一点。因此，这引起了学者们关于法律确定的争论。在萨萨克部落，女性割礼是周围社区固有的传统之一。根据部落习俗，法律的执行对男女都是强制性的。本研究旨在确定萨萨克部落女性割礼的传统，以及伊斯兰教法对女性割礼问题的看法。研究类型是实证研究，使用从研究地点Long Mesangat街道获得的主要数据来源，收集技术是观察，访谈和文献，描述性定性分析。本研究的结果是，Long Mesangat街道Sasak部落的女性割礼实践非常普遍，因为部落社区相信女性割礼意味着伊斯兰教和通过切割阴蒂尖端来自我净化的过程。那么，公众对被认为是强制性的法律实践的看法并不符合伊斯兰法律。在伊斯兰教中，建议实施女性割礼(sunah)。契丹人perempuan merupakan salah satu ibadah yang disyariatkan dalam Islam。《古兰经》是《古兰经》，是《古兰经》。seingga hal ini menimbulkan perdebatan di kalangan ulama mengenai hukumnya。帕达苏库Sasak, sunat menjadi salah satu tradisi yang melekat帕达masyarakat sekitar。我的名字叫“我爱你”，我爱你，我爱你。Penelitian ini bertujuan untuk mengetahui bagaimana latarbelakang tradisi khifadh pada suku sasak dan pandangan hukum伊斯兰教，terhadap masalah khifadh perempuan。简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:技术分析数据dalam penelitian在蒙古纳坎的定性。文章分析:人口统计数据、人口统计数据、人口统计数据、人口统计数据和人口统计数据。Hasil dari penelitian yitittradis khifadh perempuan pada suku Sasak di kecamatan Long Mesangat dilakukan khifadh perempuan berarti mengislaman dan propropyucan diri dengan cara memtotoong klitoris。“Adapun persepsi masyarakat sekitar terhadap praktik pelaksanaan yang diangap wajib”，“ternyata tidak sesuai dengan sysyan Islam”。达拉姆伊斯兰教，khifadh perempuan merupakan ibadah yang dianjurkan (Sunah)。
{"title":"Tradisi Khifadh Perempuan Suku Sasak Perspektif Hukum Islam","authors":"S. Masitoh, Muhaemin .","doi":"10.33086/jic.v3i2.2392","DOIUrl":"https://doi.org/10.33086/jic.v3i2.2392","url":null,"abstract":"A female circumcision is a form of worship that is prescribed in Islam. However, in the Qur’an there is no explicit text (sharih) about this. So that, this raises debate among scholars regarding the determination of the law. In the Sasak tribe, female circumcision is one of the traditions inherent in the surrounding community. According to the tribal custom, the law of implementation is obligatory for women and men. This study aim to determine how the tradition of female circumcision in the sasak tribe and the point of view of Islamic law on the issues of femela circumsicion. The type of research is empirical research using primary data sources obtained from the research location Long Mesangat sub-district collection techniques is observation, interviews and documentation that are analyzed descriptively qualitatively. The result of this study are the practice of female circumcision of the Sasak tribe in Long Mesangat sub-district is very carried out because of the beliefe of the tribal community that female circumcision means Islam and the proses of self-purification by cutting the tip of clitoris. Then the public perception of the legal practice that is considered mandatory is not by Islamic law. In Islam, the implementation of female circumcision is recommended (sunah).\u0000 \u0000Khitan perempuan merupakan salah satu ibadah yang disyariatkan dalam Islam. Namun, dalam Al-Qur’an tidak ada nash yang sharih menjelaskan hal tersebut. Sehingga hal ini menimbulkan perdebatan di kalangan ulama mengenai hukumnya. Pada suku Sasak, sunat menjadi salah satu tradisi yang melekat pada masyarakat sekitar. Menurut kepercayaan adat suku tersebut hukum pelaksanaannya wajib bagi perempuan maupun laki-laki. Penelitian ini bertujuan untuk mengetahui bagaimana latarbelakang tradisi khifadh pada suku sasak dan pandangan hukum Islam terhadap masalah khifadh perempuan. Jenis penelitian ini adalah penelitian empiris yang menggunakan sumber data primer yang diperoleh dari lokasi penelitian Kecamatan Long Mesangat dengan teknik pengumpulan datanya observasi, wawancara dan dokumentasi. Teknik analisis data dalam penelitian ini menggunakan deskriptif kualitatif. Proses analisis yang digunakan terdiri dari empat alur yaitu: pengumpulan data, reduksi data, penyajian data dan penarikan kesimpulan. Hasil dari penelitian yaitu tradisi khifadh perempuan pada suku Sasak di kecamatan Long Mesangat dilakukan karena kepercayaan masyarakat suku tersebut bahwa khifadh perempuan berarti mengislamkan dan proses penyucian diri dengan cara memotong ujung klitoris. Adapun persepsi masyarakat sekitar terhadap praktik pelaksanaan yang diangap wajib, ternyata tidak sesuai dengan syariat Islam. Dalam Islam, khifadh perempuan merupakan ibadah yang dianjurkan (Sunah). ","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"13 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85847946","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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