cover
Contact Name
-
Contact Email
-
Phone
-
Journal Mail Official
-
Editorial Address
-
Location
Kota surabaya,
Jawa timur
INDONESIA
Religi�: Jurnal Studi Agama-agama
ISSN : -     EISSN : -     DOI : -
Arjuna Subject : -
Articles 98 Documents
Harmoni Sosial dalam Tradisi Sedekah Bumi Masyarakat Desa Pancur Bojonegoro Huda, Mohammad Thoriqul
Religió: Jurnal Studi Agama-agama Vol 7 No 2 (2017): September
Publisher : Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (355.907 KB)

Abstract

A Culture and society are two things that cannot be separated, both are closely related and go hand in hand. Sedekah bumi is one of the cultural agrarian societies that continues to be maintained from time to time, including the culture of sedekah bumi carried out by the people of Pancur Temayang village in Bojonegoro. Sedekah bumi tradition has become a routine part of the routine carried out every year by the Pancur community as a form of appreciation for God who has bestowed His fortune through abundant crops so that people can fulfill their daily needs. In conducting this research, researchers used a qualitative method with an ethnographic approach as a basis for conducting observations in the field because researchers needed to enter directly into the object of research to explore the meaning and value of tradition understood by the Pancur village community in carrying out the sedekah bumi tradition. Explained that sedekah bumi carried out by the people of Pancur village has several value benefits, including sociological values, namely with the existence of these activities, the social ties of people from various groups unite. Theological value, namely the implementation of the sedekah bumi as an expression of gratitude for maintaining good relations with God. Ecological value, the existence of sedekah bumi carried out in the village spring, give confidence to the community that the existence of the village spring must be preserved, and the existence of the surrounding ecosystem must also be maintained. In addition,sedekah bumi tradition also received a variety of responses from the village community, some agreed and some did not agree with the implementation of this tradition. [Budaya dan masyarakat merupakan dua hal yang tidak bisa dipisahkan, keduanya saling erat berkaitan dan berjalan beriringan. Sedekah bumi adalah salah satu budaya masyarakat agraris yang terus dijaga dari masa ke masa, termasuk budaya sedekah bumi yang dilakukan oleh masyarakat desa Pancur Temayang Bojonegoro. Tradisi sedekah bumi sudah menjadi bagian rutinitas rutin yang dilakukan setiap tahun oleh masyarakat Pancur sebagai bentuk pengahargaan terhadap Tuhan yang telah melimpahkan rejeki-Nya melalui hasil panen yang melimpah sehingga masyarakat dapat memenuhi kebutuhan hidupnya. Dalam melakukan penelitian ini, peneliti menggunakan metode kualitatif dengan pendekatan etnografi sebagai pijakan untuk melakukan observasi di lapangan hal ini dikarenakan peneliti perlu masuk secara langsung ke objek penelitian untuk mendalami makna serta nilai tradisi yang dipahami masyarakat desa Pancur dalam melaksanakan tradisi sedekah bumi, adapun hasil penelitian menjelaskan bahwa sedekah bumi yang dilakukan oleh masyarakat desa Pancur mempunyai beberapa manfaat nilai, diantaranya adalah nilai sosiologis, yakni dengan adanya kegiatan tersebut, ikatan social masyarakat dari berbagai golongan bersatu. Nilai teologis, yakni pelaksanaan sedekah bumi sebagai ungkapan syukur untuk menjaga hubungan baik dengan Tuhan. Nilai ekologis, keberdaan sedekah yang dilaksanakan di sendang desa, memberikan kepercayaan pada masyarakat bahwa keberadaan sendang desa harus tetap dilestarikan, dan keberadaan ekosistem di sekitarnya juga harus dijaga. Selain itu tradisi sedekah bumi juga mendapatkan respon yang beragam dari masyarakat desa, ada yang setuju dan ada juga yang kurang setuju dengan pelaksanaan tradisi ini.]
Tradisi Maulid Nabi di Kalangan Masyarakat Pesantren Hamim, Thoha
Religió: Jurnal Studi Agama-agama Vol 4 No 2 (2014): September
Publisher : Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (463.455 KB)

Abstract

The Maulid Mawlid Festival of the Prophet Muhammad is one of the Islamic popular events mostly held in pesantren. It launches almost in every territory of Islamic world, after popularized by abu Abû said Sa‘îd al-kakburi Kakburî (1250-1260). Historically, it was a heritage initially acknowledged by the Dinasty of Fât}}imîyah (909-1171 M). At the beginning, the Dinasty dynasty used the Maulid Mawlîd Festival to gain a fancy of Moslems to support their authority of Islamic leadership. It used to strengthen their political ways to gain many public opinions in relation with their genealogical relationship with the prophet. The affirmation of genealogical relationship was needed as a tool of propaganda politically so that their right to inherit prophet authority has strong legitimation. In addition, the mauled festival does not only function to liven up Moslem community affection toward the prophet but also symbolically function as a psychological antidote to muffle the pain after having war. At the end, Moslem intellectuals started to scrutinize the festival and discuss its essence. However, such festival creates a big debate around Moslem scholars who have pro and contra in seeing it for instance al-Suyût}}î who sees the festival in contradictive way. This paper aims to explore the debates and discourses concerning the Maulid Mawlîd Festival. The discussion over Islamic religious tradition constitutes a strategy to test the level of good argument proposed by each groups of Islamic organization. 
Ulama dalam Perspektif Nahdlatul Ulama Romzi, Moh.
Religió: Jurnal Studi Agama-agama Vol 2 No 1 (2012): March
Publisher : Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (331.625 KB)

Abstract

The majority of Muslim believes that the Prophet Mohammad is not only a religious leader but also a political leader. Besides excluding policy and order in terms of state and people’ problem, he also produces religious instructions related to religion. This condition also prevails in the era of caliphate or Khulafa’ur Rasyidin. At the end of both periods prophet and caliphate, dual function of leadership was disintegrated, the role of state leadership is authorized by caliphate or ‘Umarâ while religious leader by ‘Ulamâ. After the Prophet’s time, the Caliphate could not appropriately perform the Prophet’s role, in both of mentioned forms. Following the period of ‘Alî ibn Abî T{âlib, Islamic state has separated religious affairs from bureaucratic entities: between religion and state. It has eventually created a clash. Religious orders and state regulations are sometimes contending and contradicting. It can be seen from the role of ‘ulamâ in dealing with ‘umarâ that contradict with sharia or general people’ interest. Somehow they contradict each other but also go in cooperation. There is ‘ulamâ who is explicitly advising and challenging the ‘umarâ but also otherwise. This article aims to explain and analyze definition and interpretation of Islamic leader (ulamâ) from Qur’anic and Hadith perspective. In addition, this article will also describe definition and role of Islamic leader using Nahdlatul Ulama’s perspective.
Strengthening the Meaning of Religion in the Democratic Society Gazali, Hatim
Religió: Jurnal Studi Agama-agama Vol 4 No 1 (2014): March
Publisher : Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Hubungan antara Negara dan agama di Indonesia khususnya Islam tidak selalu dalam keadaan rukun sejak kemerdekaan Indonesia. Hubungan tersebut bahkan lebih cenderung ke antagonisme, berpisah dari satu kesatuan namun saling membutuhkan. Di satu sisi, Islam adalah fondasi nasional oleh karena kesuciannya dan dipeluk kebanyakan orang Indonesia. Di sisi lain, Pancasila yang harus menjadi fondasi Negara dengan melihat kemajemukan dari bangunan sosial masyarakat Indonesia. Penelitian ini mendiskusikan tentang makna agama dalam masyarakat demokratis, khususnya di Indonesia. Ketika sekularisme meminta pemisahan agama dan negara, pada satu sisi, dan teokrasi (negara Islam) menuntut adanya penyatuan agama dan negara, pada sisi lain, Indonesia menawarkan Pancasila untuk menjembatani jurang antara keduanya. Dalam negara sekuler, peran agama dalam negara sejauh mungkin bisa diminimalkan, bahkan dienyahkan. Padahal, agama yang secara esensial mengandung prinsip-prinsip nilai dan moral memiliki posisi sentral bagi manusia. Sebaliknya, dalam negara teokrasi agama sangat mungkin untuk dialih fungsikan sebagai penindas rakyat. Dalam situasi dilematik ini, Pancasila tidak mempunyai pretensi mengenyahkan peran agama, dan juga tidak menjadikan agama sebagai alat justifikasi suatu rezim, melainkan memfasilitasi berjalannya peran agama dalam negara. Dengan begini, agama memiliki peran esensial dalam masyarakat demokratis.
Varied Impacts of Globalization on Religion in a Contemporary Society Iqbal, Asep Muhamad
Religió: Jurnal Studi Agama-agama Vol 6 No 2 (2016): September
Publisher : Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (236.496 KB)

Abstract

This article discusses the current situation of religion caused by the forces of globalization by analyzing the developing phenomenon related to religion in contemporary society. It argues that globalization has a mixed impact on religion in ways that lead to the opposing view of secularist scholars that religion will be diminished. Apparently, religion has experienced a revival in many parts of the world, mainly in the form of religious fundamentalism. Problems and challenges posed by globalization, such as the environmental crisis and secular society have provided the opportunity and the power to religion to revitalize itself and to transform themselves into a religion with a new form that has a role and a new identity. Furthermore, globalization may lead to the decline of organized religion in modern society and certain intellectual subculture, but it does not cause the death of religion in private life. This is in line with the emergence of the phenomenon of “believing without belonging”. In short, globalization has helped to transform the religion itself and changed its strategy to address the problems and challenges of globalization to create “world de-secularization”. [Artikel ini membahas keadaan mutakhir agama yang diakibatkan oleh kekuatan-kekuatan globalisasi dengan melakukan analisa atas fenomena yang sedang berkembang terkait agama dalam masyarakat kontemporer. Ia berargumen bahwa globalisasi memiliki dampak yang beragam terhadap agama dengan cara-cara yang justru mengarah kepada kebalikan dari ramalan musnahnya agama sebagaimana dipromosikan oleh para pendukung teori sekularisme. Tampaknya, agama mengalami kebangkitan kembali di berbagai belahan dunia, utamanya dalam bentuk gerakan fundamentalisme agama. Masalah dan tantangan yang diakibatkan oleh globalisasi, seperti krisis lingkungan dan masyarakat sekuler, justru telah memberikan kesempatan dan kekuatan kepada agama untuk merevitalisasi dirinya dan melakukan transformasi diri menjadi agama dengan bentuk baru yang memiliki peranan dan identitas baru. Lebih jauh, globalisasi telah menyebabkan kemunduran agama formal pada masyarakat modern dan subkultur intelektual tertentu, meski tidak sampai menyebabkan kematian agama dalam kehidupan pribadi. Hal ini seiring munculnya fenomena “believing without belonging”. Singkat kata, globalisasi telah membantu agama mentransformasi dirinya dan mengubah strateginya dalam mengatasi berbagai masalah dan tantangan globalisasi sehingga menciptakan “desekularisasi dunia”
Genetika Yahudi dan Islam dalam Sejarah Peradaban Dunia Arifin, Zainal
Religió: Jurnal Studi Agama-agama Vol 1 No 1 (2011): March
Publisher : Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

To know the origin of the Jews cannot be separated from the historical existence of Abraham because he was an ancestor of the three monotheistic religions (Judaism, Christianity, and Islam). There are two nations that claim to be the descendants of Abraham: The Jews and the Arabs. The Jews passed down through the line of Prophet Ishâq, then down to the Prophet Ya’qûb that holds Israel (servants of God) so that the prophets who were ethnic Jews call themselves as Israelites, descendants of Israel. This article does not only discuss the origin of the historical roots of Jewish groups, but also explain about another issue that is often become the object of intellectual discourse about Jews that could be classified as religion or merely ethnic. Indeed, on the face can be drawn that they are religious communities (Jews as a religion), but many think not. In fact, most of them prefer to call themselves Jews (ethnic) not Judaism. Jewish religion can we categorize as the ethical religion and not a mystical religion. It is caused the Jewish religion always uphold ethics. These ethical principles are formulated in the ten commandments (al-Was}âyâ al-Ashr). in addition, this paper also discusses the displacement of the Jewish people from one place to another
Perspektif Khaled Abou el-Fadl dalam Membendung Otoritarianisme Tafsir Keagamaan melalui Hermeneutika Negosiatif Qudsi, Saifudin
Religió: Jurnal Studi Agama-agama Vol 3 No 1 (2013): March
Publisher : Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (386.919 KB)

Abstract

Leading authoritarianism on religious interpretation which is almost practiced by religious organizations or religious groups, in the name of God, is one of Khaled Abou El-Fadl’s academic questions. By using hermeneutical method, Khaled attempts to reconstruct contemporary despotism and authoritarianism in the field of religious interpretation. The main focus of Khaled’s idea is that authority in Islamic law is different from authoritarianism. It is to avoid tyranny within authoritative interpretation. Khaled offers a negotiative hermeneutics which notices that meaning is an interactive result between the author, text and reader. The negotiative hermeneutics a la Khaled tries to connect the limitless opening of the text and the arbitrary closing of the text. This method suggests the dialog between traditions, communities of interpreters, scientific disciplines, and civilizations. The result of this concept is that to counter religious authoritarianism, exclusivism, puritanism, and anarchy. This article aims for looking Khaled Abou El-Fadl’s way of thinking in relation with religious interpretation which is almost used by religious organization or group. The main frame of this paper is to look on how hermeneutical method proposed by Khaled gives a new innovation in seeing the development of Islamic studies
Larangan Aktivitas Jemaat Ahmadiyah Indonesia (JAI) di Jawa Timur dalam Perspektif External Protection dan Internal Restriction Will Kymlicka Alawiyah, Aimmatul
Religió: Jurnal Studi Agama-agama Vol 6 No 1 (2016): March
Publisher : Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (344.825 KB)

Abstract

In order to protect Ahmadiyah in East Java, the executive body of East Java Province has issued a Degree No. 188/94/KPTS/013/2011 regarding the prohibition of the Ahmadi’s activity in east java. However, it becomes controversial. On one hand, it is considered protecting minority’s right, but on the other hand, it also weakens the position of Ahmadiyah toward majority’s group outside Ahmadiyah. One implication of the degree is the loss of the primer rights of the group in worshiping their belief in accordance with their faith. Combining Kymlicka’s external protection and internal restriction, this article attempts to analyze the implication from the government degree. The basic assumption of this article is that the country is incapable to protect the existence of minority group, Ahmadiyah. The finding shows that the Government of East Java cannot protect the principle rights of Ahmadiyah, especially the right to worship based on their religious belief. As a response to this restriction, Ahmadiyah has applied an internal restriction towards their members that protect themselves from the majority. However, this restriction does not have a penalty so it is considered protecting individual rights of Ahmadiyah group.
Islam dan Kekerasan terhadap Perempuan Busriyanti, Busriyanti
Religió: Jurnal Studi Agama-agama Vol 2 No 2 (2012): September
Publisher : Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (412.049 KB)

Abstract

Religious understanding of the texts and doctrines towards women issues has not come to the final. Cultural construction and professional religious interpretation toward religious scripts also contribute on the woman issues especially in relation with unbalanced relationship between man and woman. Many religious interpretations then put women in secondary level with men as the result that they, women, are seen as men belonging that can be authoritatively subjected as much as men wants, including of violence. Up to this time, the domestic violence happens with regards to the women as the victims, and it is supposed that religious understanding is taking part in contributing the “act of violence” towards women’s existence. So that religion, in this case, remains problematic in shaping the social construction of men and women relations. This article aims to explore more causes of women’s violence and attempts to scrutinize religious interpretation on the texts of gender and family issues. This article argues that religious institution and religious education have big role to shape the contemporary religious understanding towards women’s life; and both religious institution and religious education may also become the indispensable foundation of empowering woman by giving new interpretation of the women public space.
Melacak Gerakan Radikal Islam dari Wahabisme ke Global Salafisme Rofhani, Rofhani
Religió: Jurnal Studi Agama-agama Vol 5 No 1 (2015): March
Publisher : Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (389.451 KB)

Abstract

The movement of Salafism constitutes part of the Islamic history of fundamentalism. They call their self as Salafis, who etymologically means “what had passed through and gone before” or “the outdistancing group”. The appearance of Global-Salafism apparently starts from the will of coming back to the past, which is the period of as-Salaf ash-S{âlih}. In the next development, it had to deal with the shifting perspective from theological nuance into political movement (Jihad-Salafism) which well issued by the appearance of phenomenon of many radical movements. Discourse about Salafism therefore is actually being pretentious after the tragedy of World Trade Center (WTC), September 11, 2001. Salafism is Islamic radical movement which attempts to modify Islamic traditional legacy. Unlike other group on Islamic movement that use religious reform within their progress, Salafism uses retrograde process as practical method. This article aims to explore at least three issues concerning with Salafism: (1) the basic doctrine of Salafism and its response to politics, (2) its movement and fragmentation, and (3) how it constructs follower’s conviction in different states in the world. This article primarily refers to Roel Meijer’s book, Global Salafism; Islam’s New Religious Movement. In this book, Meijer wrote about intellectual’s concern and care for global Salafism. In addition, this article also refers to other references to enrich its analysis, specifically the social influences of global Salafism. 

Page 1 of 10 | Total Record : 98