bluuebunny/crossref_metadata_2025_split huggingface dataset:
Dialektika Islam dan Budaya Lokal dalam Bidang Sosial sebagai Salah Satu Wajah Islam Jawa
Authors: Muqoyyidin Andik Wahyun 
Published: November 2015

<div class="WordSection1"><p>This article is to unravel the issue of dialectic of Islam and local culture in the social field as one face of Javanese Islam. Historically, Islam came to Indonesia there is a record seventh century AD, but there are also the states of the thirteenth century AD. This means that Islam has been a long time to adapt and dialogue with the culture, customs, attitudes and ways of thinking locals Indonesia. Moreover, many aspects of Islamic teachings that can be flexible so it can receive the local elements are in harmony with the teachings of Islam. The style of Islam in Java in many ways resembles Islam in South Asia. Kerala, the Malabar coast became an important area for the spice trade. Therefore, this area is also very likely to be a transit area for the purpose of trading with the merchants and simultaneously broadcast and Sufi Moslem are deliberately seeking new areas for development of Islam. For this reason, the face of Islam in Java is the result of dialogue and dialectic between Islam and local culture which then displays the face of Javanese Islam. In fact, Islam in Java is indeed not a single, not a monolith, and not simple. Among these are reflected in social relations syncretic Javanese Moslem community with other communities go naturally with the local knowledge base in the village community at large.</p> <p> </p> <p>Artikel ini ingin mengurai persoalan dialektika Islam dan budaya lokal dalam bidang sosial sebagai salah satu wajah Islam Jawa. Secara historis, Islam datang ke Indonesia ada yang mencatat abad VII Masehi, tapi ada juga yang menyatakan abad XIII Masehi. Ini berarti Islam telah lama beradaptasi dan berdialog dengan budaya, adat kebiasaan, sikap dan cara berpikir penduduk lokal Indonesia. Terlebih lagi, banyak aspek dari ajaran Islam yang dapat bersifat fleksibel sehingga dapat menerima unsur-unsur lokal yang selaras dengan ajaran Islam. Corak Islam di Jawa dalam banyak hal menyerupai Islam di Asia Selatan. Kerala, di pantai Malabar menjadi daerah penting untuk perdagangan rempah-rempah. Oleh karena itu, daerah ini juga sangat mungkin menjadi daerah transit bagi kaum pedagang dengan tujuan perdagangan dan sekaligus menyiarkan Islam dan kaum sufi yang secara sengaja mencari daerah baru untuk pengembangan Islam. Karena itulah, wajah Islam di Jawa merupakan hasil dialog dan dialektika antara Islam dan budaya lokal yang kemudian menampilkan wajah Islam yang khas Jawa. Dalam kenyataannya, Islam di Jawa memanglah tidak bersifat tunggal, tidak monolit, dan tidak simpel. Di antaranya adalah tercermin dalam relasi sosial komunitas Islam Jawa sinkretis dengan masyarakat lainnya berjalan secara alamiah dengan mendasarkan pada kearifan lokal masyarakat desa pada umumnya.</p> <p> </p></div> <br />
HAJI DAN STATUS SOSIAL: Studi Tentang Simbol Agama di Kalangan Masyarakat Muslim
Authors: Zainuddin M. 
Published: November 2015

Religion as a fact and history has symbolic and sociological dimensions as a structure of abstract realm regardless of space and time. Pilgrimage substantially contains humanity values, such as the doctrines of equality, the necessity to preserve life, property, and honor of others, a ban of oppressing or exploiting the weak people, either economically or others. For example, releasing daily wear and changing it with ihram wear has meaning to erase the social gaps between the rich and the poor. That is the ideal teaching of pilgrimage making one aware that he is a social human. This paper is sociologically intended to see the phenomenon of pilgrimage in the Muslim society of Indonesia, especially in Java. The study showed that the pilgrimage of the majority of Indonesian Muslim is loaded with social attributes. Although the pilgrim is a part of the religion pillars, it has been utilized by the local ruling elite as a political resource or a mean to establish power legitimacy.
KEARIFAN LOKAL PADA ARSITEKTUR VERNAKULAR GORONTALO: Tinjauan Pada Aspek Budaya dan Nilai-nilai Islam
Authors: Heryati Heryati , Nico Abdul Nurnaningsih 
Published: November 2015

This paper aimed to reveal the values of local wisdom in the vernacular architecture of Gorontalo. The research was conducted with a qualitative research method in which the data were grouped into physical and non-physical data. Physical data (tangible) is obtained by measuring, drawing, photo recording, and tracking documents, while the non-physical data (intangible) is gained through interviews with ta momayanga (the expert), basi lo bele (home builders), tauwa lo adati (traditional leader), community /religious figure, architects, academicians and through discussions. The data analysis is done by describing and interpreting the empirical evidence through the vernacular theories to figure out the vernacular concept of the stage house of Gorontalo. Furthermore, the theory of the relation of function, form and meaning is used to reveal the concept of local wisdom. The results show that the architecture of the stage houses contains vernacular factors loaded with the values of local wisdom that can be seen from the shape, layout, construction structure and ornamentation. The values of local wisdom was reinforced after the arrival of Islam in Gorontalo around 15-16 century.
AKULTURASI DAN KEARIFAN LOKAL DALAM TRADISI BAAYUN MAULID PADA MASYARAKAT BANJAR
Authors: Jamalie Zulfa 
Published: November 2015

This research examines the acculturation and transformation of traditional values of Banjarese Baayun Maulud . It used religious anthropology approach as an effort to understand the deepest meaning of the research object. The result shows that this tradition was historically started from swinging child ceremony of Dayakese Tribe in Kalimantan, in order to give blessing, give name, pray for safety, and to thank for the child birth. A long with the incoming and development of Islam in this region, the ceremony which was inherited by the ancestors experienced changes. The Islamic preachers have changed and acculturated this ceremony so it is full of Islamic values. The ceremony once called swinging child ceremony, then after the acculturation it became Baayun Maulud. The venue is centralized at the mosque and is combined with the celebration of Muhammad’s birthday. The children are swung with qur’an recitation, rhyme quatrains of maulud, and prayers. The local wisdoms and the religious thoughts has been unified in harmony in the tradition, which becomes the sign of gratitude expressions for the child birth, as well as for celebrating and honoring the birth of the Greatest Prophet Muhammad SAw.
POLA KOMUNIKASI DAN STRATIFIKASI DALAM BUDAYA TUTUR MASYARAKAT GAYO
Authors: Marhamah Marhamah 
Published: November 2015

Speech is a system call or a form of greeting in Gayo society. The division is closely related to the form of speech or other forms of family kinship system in Gayo society. Because it is a path connecting said to strengthen the bond of kinship within a family and village. The use of said form is used, depending on the position or stratification in the path of an opponent said kinship facing speakers. Said also reflected in the manner and attitude of politeness of speakers against opponents he said, called the ethics of communication. This paper aims to describe patterns of communication in Gayo society called the speech and its relationship to stratification or hierarchy within the kinship system and ethical values contained in the communication of Islam said.
POLITIK IDENTITAS MASYARAKAT TENGGER DALAM MEMPERTAHANKAN SISTEM KEBUDAYAAN DARI HEGEMONI ISLAM DAN KEKUASAAN
Authors: Maksum Ali 
Published: November 2015

<p><em>This article explores the dynamic of Tengger communities </em><em>life in order to defend its culture </em><em>with regard</em><em> to</em><em> the expansion of Islam and the power of Indonesian government. </em><em>The</em><em> </em><em>r</em><em>esearch were conducted in two villages, Ngadisari and Sapikerep, Probolinggo. </em><em>U</em><em>sing</em><em> the </em><em>perspective</em><em> of representation theory</em><em>, this study elaborate more detail about the strategy of the Tengger people in representing their identity in the midst of the dynamics of the changing time. The dynamics dialectic between the Tengger </em><em>and </em><em> power (Islam) </em><em>have brought out</em><em> two important propositions. First, because of the strong tradition and culture Tengger systems, both Hindu and Islamic ideology interpreted as a cultural system that only symbolically attached to the Tengger. Second, although impressed syncretic, in fact, Islam and Hinduism also established world view Tengger substantive and culturally. The second view is </em><em>as</em><em> </em><em>commonly as Islam in </em><em>Java, "Javanese Islam" behind </em><em>its</em><em> character as if syncretic</em><em>. However, it </em><em> show</em><em>s</em><em> "substantial Islam" because </em><em>it is </em><em>based </em><em>on </em><em>religious traditions of Sufism.</em></p>
REKONSTRUKSI KONSEP IJBAR
Authors: Hidayat Taufiq 
Published: November 2015

Marriage is one of the pressing issues mentioned in detail in the Quran and hadis. Sources concerning marriage mirror negotiation between patriarchal authority and equality among believers. Universal nature of the Quran is then interpreted and implemented (tafsir wa-tatbiq) to fit the social and cultural makeup of pre-modern Arab peninsula. Hadis concerning forced marriage was put into the mouth of the prophet to justify the patriarchal authority of pre-modern society, which finds its expression in the books of fiqh. It is a pity that, despite emancipation of women, tradition demeaning to women dies hard. This paper aims to analyze the concept of forced marriage discussed in the books of medieval fiqh which is considered outdated due to its violation of women’s right to choose their spouse.Perkawinan adalah salah satu isu yang disebutkan secara rinci dalam Qur’an dan hadis. sumber-sumber hukum yang berbicara tentang pernikahan adalah suatu persolan yang menggambarkan negoisasi antara otoritas patriarkhal dan keadilan bagi orang-orang muslim. ajaran universal Qur’an diinterpretasikan dan diimplementasikan sesuai dengan kebutuhan sosial budaya masyarakat Arab pada masa pra-modern.Hadis yang menjelaskan konsep ijbar yang disampaikan oleh Nabi hanya untuk menyesuaikan otoritas patriarchal pada masa pra-modern yang ditemukan pada kitab-kitab fiqh. Akan sangat disayangkan apabila tradisi tersebut merugikan perempuan. Tulisan ini bertujuan untuk menganalisa konsep ijbar pada pernikahan yang dibahas dalam kitab-kitab fiqh abad pertengahan yang dianggap ketinggalan jaman karena tidak melihat hak perempuan dalam memilih pasangan.Keywords: Rekonstruksi, Ijbar, Wali, Pernikahan
PENELUSURAN HISTORIS LANDASAN PEMIKIRAN USUL FIQH MUHAMMAD AL-KHUDLARI BIK
Authors: Yasin Noer 
Published: November 2015

The history of Islamic law witnesses the development of Islamic legal methodology, known widely as usul al-fiqh, which aims at discovering God’s intention through sound judg-ment. Usul fiqh is considered responsible for the dynamism of Islamic jurisprudence (fiqh). Every school of thought (madzhab) has its own method of deducing law from its source, which might be different from the other. Initially intending to combine two conflicting methods existent in his time, al-Syafi’i has established his own method upon which arose new school of legal thought. This paper aims at depicting the development of usul al-fiqh from the time of al-Syafi’i up to that of Khudlari Bik in modern time.Sejarah hukum Islam membuktikan bahwa perkembangan usul al-fiqh bertujuan untuk menemukan maksud Tuhan melalui hukum yang yang dikaji secara mendalam. Usul Fiqh dianggap bertanggung jawab terhadap dinamika fiqh. semua Madzhab memiliki metode masing-masing dalam pengambilan dasar hukum yang mungkin berbeda satu sama lain. pada awalnya, Syafi’i bertujuan untuk mengkombinasikan two metode yang berbeda yang ada pada masanya, beliau membentuk metode sendiri yang kemudian berdiri sendiri sebagai madzhab baru. Tulisan ini bertujuan untuk menggambarkan perkem-bangan usul fiqh dari masa al-Syafi’i sampai khudlari Bik pada masa modern.Keywords: Yurisprudensi Islam, Usul Fiqh, Madzhab
ONE ROOF SYSTEM LEMBAGA PERADILAN AGAMA DI BAWAH KEKUASAAN MAHKAMAH AGUNG
Authors: Zuhriah Erfaniah 
Published: November 2015

History of judiciary power in Indonesia judicial institutions is quite long and dilemmatic. The political situation in Indonesia has a major impact on the existence of judicial institutions. Independence of judiciary power is not met a demand for years. It is proved by the interventions of extra-judicial government institutions to judicial institutions. The Supreme Court, as Indonesia's top court, at first has supervised General Courts, Religious Courts, State l Administration Court and the Military Courts only in judicial technical. Meanwhile, for non-judicial technical matters, those judicial institutions have been supervised by each government departments respectively. But with the enactment of Act No. 35 Year 1999 on Amendment of Act No. 14 Year 1970, which was enhanced by Act No. 4 Year 2004 on Judiciary Power, cultivation of non-judicial technical in those judicial institutions, including Religious Court have been held by the Supreme Court.Sejarah kekuasaan kehakiman lembaga-lembaga peradilan di Indonesia cukup panjang dan dilematik. Situasi politik yang bergolak di Indonesia, berpengaruh besar terhadap eksistensi lembaga-lembaga peradilan. Independensi kekuasaan kehakiman tidak terpenuhi selama bertahun-tahun. Terbukti dengan banyaknya intervensi lembaga pemerintah ekstra-yudisial terhadap lembaga peradilan.Mahkamah Agung, sebagai puncak peradilan di Indonesia, pada mulanya hanya membina Peradilan Umum, Peradilan Agama, Peradilan Tata Usaha Negara dan Peradilan Militer secara teknis yudisial saja. Untuk urusan teknis non-yudisial,pembinaan lembaga-lembaga peradilan tersebut dibawah naungan departemen pemerintahan masing-masing. Namun seiring diundangkannya Undang-Undang Nomor 35 Tahun 1999 tentang Perubahan Atas Undang-Undang Nomor 14 Tahun 1970, yang kemudian disempurnakan dengan Undang-Undang Nomor 4 Tahun 2004 tentang Kekuasaan Kehakiman, pembinaan teknis non-yudisial lembaga-lembaga peradilan, termasuk Pengadilan Agama dipegang oleh Mahkamah Agung.Keywords: Sistem Satu Atap, Mahkamah Agung, Pengadilan Agama.
STUDI PERBANDINGAN OBYEK WAKAF MENURUT FIKIH DAN UNDANG-UNDANG WAKAF
Authors: Sudirman Sudirman 
Published: November 2015

Waqf (endowment) is one of the charity-promoting activities, which promises Muslim the continuous rewards from the Almighty God although the doer (waqif) has passed away. Historically, the existence of waqf has become a triggering factor for the development of Islamic proselytizing process all over the world, including Indonesia. In terms of the waqf objects, there are a lot of things that can be endowed. However, the objects can be viewed from two different angles: Islamic law (fiqh) and positive law (act). This piece of writing will elaborate both angles in detail so that the similar as well as the different aspects of both will be objectively observed.Wakaf merupakan salah satu aktifitas yang mendorong kegiatan karitas seorang Muslim. Wakaf juga menjanjikan pahala kekal abadi bagi pelakunya meskipun sang wakif sudah wafat. Dalam sejarah terlihat jelas bahwa keberadaan wakaf telah menjadi salah satu faktor penting yang mendorong proses dakwah Islam ke seluruh dunia, termasuk Indonesia. Dalam hal obyek wakaf, banyak benda-benda yang dapat diwakafkan. Obyek wakaf bisa dilihat dari dua sisi, yakni sisi fikih dan sisi hukum positif. Tulisan ini akan memaparkan kedua perspektif itu sehingga persamaan dan perbedaan keduanya dapat dilihat secara objektif.
ARGUMEN EKSISTENSI BANK MUAMALAT DI INDONESIA SEBAGAI PERBANKAN SYARIAH
Authors: Yasin Mohamad Nur 
Published: November 2015

Perkembangan Perbankan Syariah di Indonesia terus berlangsung pesat dan cepat. Salah satu periode yang unik dan menarik dari rangkaian panjang perkembangan perbankan syariah di Indonesia adalah periode pematangan konsep dan rintisan awal yang berlangsung antara 1992-2000. Pada saat itu masih ada satu bank umum syariah, yaitu Bank Muamalat Indonesia (BMI). Dengan statusnya sebagai Bank Umum Syariah pertama di Indonesia, BMI menjadi pilot projek dan trademark kebangkitan serta implementasi secara besar-besaran hukum ekonomi Islam di Indonesia. Dekade pada saat BMI berdiri menjadi momentum yang sangat ditunggu-tunggu oleh masyarakat Indonesia sejak puluhan bahkan ratusan tahun yang lalu. Periode ini sangat strategis karena mengawali dan menjadi batu loncatan keberhasilan atau kegagalan perkembangan perbankan syariah pada era selanjutnya. Oleh karena itu, pesatnya perkembangan Perbankan Syariah saat ini tidak lepas dari sejarah awal kemunculan BMI. Tulisan ini mengkaji latar sosio-historis-politis kemunculan awal BMI sebagai embrio perbankan syariah di Indonesia. Mere?eksi sejarah sangat urgen dan diperlukan guna meneropong masa depan yang lebih cerah dan terarah.After their formative period in 1992s to 2000s, Syariah banks show a rapid development. As the ?rst syariah bank in the country, Bank Muamalat Indonesia (BMI) is quick to become a pilot project and an icon of Islamic economic awaking and implementation in the country. The establishment of BMI was considered an awaited momentum and a step towards the success of other syariah banks of the later era. The ?ourish of syariah banks in this period is not inseparable from the history of BMI establishment. This article seeks to analyze socio-political and historical background of BMI as an embryo of syariah banks in Indonesia
THE MUI’S VIEW ON AHMADIYAH AND THE DISPUTE SURROUNDING IT
Authors: Rofiqoh Lilik 
Published: November 2015

The MUI, an ulama organization founded by the government in 1975, was engineered to be the national authority on Islam. This organization functions as a forum for the ulama to discuss problems related to ‘the duties of ulama’. Therefore, the organization issues religious decrees in the form of fatwa and recommendation to respond cases in the society including the Ahmadiyah case. Thus, this article aims at describing the aforementioned fatwa and recommendation on the Ahmadiyah and the debate around them.MUI, sebuah organisasi ulama yang dibentuk pemerintah pada tahun 1975, ditujukan sebagai pemegang otoritas nasional dalam Islam di Indonesia. Organisasi ini berfungsi sebagai forum bagi para ulama untuk mendiskusikan berbagai masalah terkait dengan tugas ulama. Oleh karena itu, organisasi ini mengeluarkan keputusan-keputusan dalam bentuk fatwa- fatwa dan rekoomendasi untuk merespon berbagai macam masalah dalam masyarakat termasuk kasus Ahmadiyah. Tulisan ini bermaksud menjelaskan fatwa-fatwa dan rekomendasi yang telah dikeluarkan MUI tentang Ahmadiyah dan perdebatan seputar fatwa tersebut. Keywords: MUI, Fatwa, Recommendation, Ahmadiyah.
PEMBERDAYAAN EKONOMI DI PESANTREN BERBASIS SYARIAH
Authors: Toriquddin Moh. 
Published: November 2015

Pesantren in Indonesia plays significant role in realizing the freedom of Indonesia and developin Islam. Nevertheless, its character is still ethico religious with the orientation of students’ personality dimension building from religious supervision (diniyyah tahzibiyyah) and spiritual and mental supervision (Khalqiyyah). During its development, Pesantren is demanded to strengthen spiritual values internalization (‘ubudiyyah). It is also a demand for its students to enrich responsibility values, rationality and problem solving skill. It is also a undeniable demand for pesantren to contribute the recent situation including its challenge. Otherwise, it does not merely focus on education to create scholars but also to crate skillful people that can contribute to the surrounding. This paper will discuss another side of Pesantren’s role in this contemporary era.Sejak zaman pra kemerdekaan hingga kini, pesantren di Indonesia memerankan peranan yang signifikan baik dalam langkah mewujudkan kemerdekaan maupun perkembangan agama Islam. Namun misi pesantren selama ini lebih bercorak ethico religious dengan orientasi pembentukan dimensi kepribadian anak didik baik dari segi pembinaan agama (diniyyah tahzibiyyah) dan pembinaan jasad, akal dan jiwa (Khalqiyyah). Pada perkembangannya, pesantren selain dituntut untuk memperkuat penanaman nilainilai spiritual (‘ubudiyyah) kepada para santri, juga dituntut untuk memperkaya penanaman aspek tanggung jawab, rasionalitas dan pemecahan masalah. Pesantren di era modern dituntut untuk bisa menjawab tantangan zaman dan tidak hanya berkutat pada dunia pendidikan dalam arti hanya mencetak ilmuwan tetapi juga mencetak tenaga-tenaga terampil dan juga memberi manfaat pada lingkungan sekitar. Tulisan ini akan mendskusikan sisi lain dari peran pesantren pada era kontemporer ini.
KONSTRUKSI FIQH BUKHARI DALAM KITAB AL-JAMI’ AL-SHAHIH
Authors: Sattar Abdul 
Published: November 2015

The popularity of Imam Bukhari as compiler of sunnah has an outstanding position among Muslim communities in the world. His work al-Jami’ al-Shahih regarded as the best sunnah collection after the Quran. However, there is not enough information about his capability on Islamic Law (fiqh). The are many questions can be offered to this case. First, is Imam Bukhari’s thought under the influence one of four Sunnites fuqaha when he was writing al-Jami’ al-Shahih?. Second, what does he do to articulate his thought on Islamic law?. Using explorative, verified and hermeneutical approaches, this article will show us that Imam Bukhari is not under the influence of any particular schoosl of thought in articulating his thought on Islamic law. He articulated his point of view in unique and excellent ways based on his capacity as muhaddits.Popularitas Imam Bukhari sebagai penyusun kitab Hadits memiliki posisi yang tinggi di kalangan masyarakat muslim. Kitab Al-Jami ‘al-Shahih karya Imam Bukhari dianggap sebagai koleksi hadits terbaik setelah Quran. Namun, tidak ada banyak informasi tentang kemampuannya di bidang Hukum Islam (fiqh). Ada beberapa pertanyaan yang dapat diajukan dalam hal tersebut; pertama, apakah pemikiran Imam Bukhari dipengaruh salah satu dari empat fuqaha Sunni saat menulis al-Jami ‘al-Shahih?. Kedua, apa yang diupayakan Imam Bukhari untuk mengartikulasikan pemikirannya tentang hukum Islam? Dengan menggunakan pendekatan eksploratif, verifikatif dan hermenetical, artikel ini akan mengungkapkan bahwa Imam Bukhari tidak berada di bawah pengaruh madhab tertentu dalam mengartikulasikan pemikirannya tentang hukum Islam. Dia mengartikulasikan pandangannya dengan cara yang unik dan execelent berdasarkan kapasitasnya sebagai muhaddits.