Cockfighters in the Legal, Religious, and Social Perspectives

This study examines the issues related to religious behavior in terms of religious beliefs, religious observance, motivation of doing cockfights, and social perception of cockfighters. From the data analysis found that: first, according to Islamic law, cockfighting is haram, while according to the positive law cockfighting accompanied by gambling is a crime. Secondly, according to their involvement, the cockfighters can be grouped into: tokang tanggha', bhutto, and petaro (gamblers). Thirdly, in the context of belief, the cockfighters remain consistent in his religion (Islam). Fourth, religious observance for cockfighters is simply the practice of social worship. Fifth, is the motivation for cockfighters, among others, are friendship, art, gambling, prestige, and media of communication to solve the social problems. Sixth, the public perceives the actor of cockfighting as someone who still does not get guidance from Allah.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i1.101

‘ĀʼIsha Bint Al-Shāṭi's Thoughts on Tarāduf and Their Implications for the Istinbāṭ of Law

As a book containing miracles, in literature, the miracles of the Quran have been proven by ʻĀʼisha Bint al-Shāṭiʼ through her theory i‘jāz lughawī. She showed the importance of the correct method of interpretation of the Qurʼan from aspects of tarāduf (synonym). However, despite following the rule of "there is no word that has the same meaning (tarāduf) in the Quran" as commonly known in the theory of iʻjāz al-qur'ān (the inimitability of the Qurʼān), her thoughts on tarāduf and their implications for the istinbāṭ (inference) of Islamic law are still unclear. Hence, this article discusses the relation and influence of ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of laws. By studying the book of al-I'jāz al-Bayānī lil Qur`ān wa Masā'il Ibn al-Azraq and other relevance sources, this article concludes that ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of law are still abstract and difficult to be applied, hence it does not give a significant influence on the strengthening of Islamic legal propositions

Analisis Zodiac dan Horoscope dalam Kitab Abu Ma’syar Al Falaki; At-Thowali’ Al-Hadsiyyah Li Ar-Rijal Wa An-Nisa Perspektif Astronomis

Astrology can be defined as a science that studies the position of celestial bodies (zodiac) that is considered to have an effect on human life (horoscope). Astrology is a science whose validity or validity is still controversial because it has not been scientifically proven, even though there are several things that are references in Astrology, basically it is also not contrary to Astronomy. One of the books of Astronomy by Jafar ibn Muhammad ibn Umar Abu Mashar al-Balkhi is Abu Ma'syar Al Falak; At-Thowali' Al-Hadsiyyah Li Ar-Rijal Wa An-Nisa (Zodiac and Horoscope). The methodology uses descriptive qualitative, literature review and literature related to Astrology and makes the book of Abu Ma'syar the main object, with supporting references. The horoscope and horoscope as part of the study of Astrology, reviewed from the perspective of Abu Ma'syar Al Falaki and Astronomical. According to Abu Ma'syar, the Zodiac is divided into 12 types. While from an Astronomical perspective, there are 13 types of zodiac, there is an additional constellation of Ophichius (Snake holder). There are 7 celestial bodies that are used as standard horoscopes, namely: Sun (Syams), Moon (Qamar), Mercury (Utharid), Venus (Venus), Mars (Miriikh), Jupiter (Jupiter), and Saturn (Saturn). This, results in certain zodiac signs having the same horoscope. The disposition of the horoscope consists of 4 types, namely fire, earth, air, and water. Regarding the presentation and processing of data, the book of Abu Ma'syar uses Jumali numbers while astronomically uses observation data in units of degrees

REPRESENTASI SIMBOL KOMUNIKASI NON VERBAL JAMAAH AN-NADZIR DALAM MENYEBARLUASKAN IDEOLOGI ISLAM DI KABUPATEN GOWA

The existence of Jamaah An-Nadzir has given its own colour to the development of Islamic da'wah in Indonesia, especially in Gowa district. This study aims to identify, analyze, and explain in depth the representation of Jamaah An-Nadzir non-verbal communication symbols and the An-Nadzir congregation's da'wah method by placing all the signs used by the An-Nadzir congregation. This research method is descriptive qualitative using the semiotic analysis model of Roland Barthes. This method is used because the researcher wants to learn in depth about the meaning of the denotation signs, connotations, myths and ideologies that exist in the An-Nadzir congregation. Data collection was carried out through observation and in-depth interviews with several figures and members of Jamaah An-Nadzir. The results showed that An-Nadzir's symbols tended to represent the other side of Islamic ideology. Myths and ideology of the symbols used by An-Nadzir such as robes, turban, beard and long hair that are braided as a whole are the culture and Sunnah of the Prophet SAW. Sociologically and philosophically, the way of worship and the communication process that occurs in the community is an exemplary concept

Islamism, Re-Islamisation and the Fashioning of Muslim Selves: Refiguring the Public Sphere

This article explores the political implications of Muslim public self-presentation and forms of self-fashioning associated with the ongoing processes of re-Islamisation in both Muslim-majority and Muslim-minority societies. It sketches how projects of the Muslim public self contribute to a refiguring of the public sphere. The argument put forward is that public practices of self-reform grounded in religion and presented in pietistic terms are political by virtue of being tied to projects of societal reform and because they have a bearing on the public sphere and public space. Proceeding from the premise that the public sphere is not neutral and that the subjectivities inhabiting it are shaped by power relations, the article examines the ways in which projects of Muslim public selves are imbricated in the material conditions of the settings in which they develop and as such are underpinned by dynamics of power and contestation