Antara Ziarah Religius dan Kapitalisasi di Era Globalisasi: Catatan Etnografis Umrah

This article is written based on ethnographical notes, through observation, interviews, and direct involvement in the lesser pilgrimage (umroh) to Medina on March 12-20, 2016. The writing focuses on the performance of the ritual and other factors which have influenced the development of the holy city from social, economic, and cultural perspectives making the modern city of Medina. This article reveals that Medina as a holy city of pilgrimage destination grows with modern capitalism with the mushrooming business in accommodation and world products. Not only does the religion of Islam mix with capitalism, but the combination of the two does not decrease the sacrality of the city and the performance of the rituals in the city. In fact, the sacrality and holiness remain intact amidst commercialization of the city in the forms of luxuriouos hotels, malls, and modern kiosks. What is more, modern Medina is a symbol of plurality with the Muslim visitors for pilgrimage coming from different countries who bring their own local cultures and various religious traditions seen in their diverse fashions, traditions, and religious rites. Keywords: religiosity, religious commodifications, umrah ABSTRAK Tulisan ini berasal dari data etnografi, catatan, observasi, wawancara dan pengalaman langsung ziarah umroh ke Madinah pada tanggal 12-20 Maret, 2016. Catatan yang berfokus pada ritual dan faktor yang mempengaruhi Madinah modern dari sisi sosial, ekonomi, dan budaya untuk berusaha memotret Madinah dari berbagai sudut. Dalam artikel ini ditemukan potret Madinah sebagai kota tujuan ibadah ziarah dan juga sekaligus kapitalisasi modern dengan menjamurmnya bisnis akomodasi dan produk-produk dunia. Tidak hanya fenomena agama berbaur dan akrab dengan dunia kapitalisme, namun juga penyatuan keduanya tidak menyurutkan ritualitas keagamaan. Kenyataannya, kesucian kota itu tetap terjaga ditengah komersialisasi Madinah dengan maraknya kemegahan hotel, mall, dan kios-kios. Madinah modern juga sekaligus menjadi penanda pluralnya kaum Muslim dunia dengan membawa budaya dan tradisi keislaman yang berbeda-beda terlihat dari mode pakaian, tradisi, dan praktek keagamaan dalam ziarah di kota itu. Kata kunci: relijiusitas, komodifikasi agama, umra

Homogenizing Indonesian Islam: Persecution of the Shia group in Yogyakarta

is article studies “the homogenizing movement” in Indonesian Islam propagated by conservative Sunni groups in the form of persecuting minorities. However, this paper particularly focuses on the case of a Shia intellectual group in Yogyakarta called Rausyan Fikr which was persecuted by the radical Indonesian Jihad Front (FJI) group in November and December 2013. is pape

Identitas keacehan dalam isu - isu syariatisasi, kristenisasi, aliran sesat, dan hegemoni barat

This article presents a study of the Acehnese religious identity in responding to the issues of sharî‘ah application in the province, Chirstian mission, deviant sects, and Western hegemony. These themes somehowe play a role in defining the Acehnese identity in the way in which the informants use these themes to project themselves; who they are in relating Islam to the Aceh identity. The spirit of conservatism can be seen in their feeling of being threatened by Christian missionary, deviant sects, and Western hegemo- ny. The application of sharî‘ah , on the other hand, gives another legitimacy of the Acehnese identity. Although the issue of sharî‘ah can be found in other provinces in Indonesia, sharî‘ah in Aceh is perceived to be different. This article also presents different voices of the Acehnese who are critical to their fellow Acehnese who support sharî‘ah appli- cation, and give negative reaction to the Christian mission, deviant sects and Western hegenomy. This article is based on a fieldwork by interviewing some informants in Banda Aceh in July 2013. Keywords: The Acehnese identity; Chirstian mission; sharî‘ah; deviant sects; Western hegemony

TUHAN DI ANTARA DESAKAN DAN KERUMUNAN: KOMODIFIKASI SPIRITUALITAS MAKKAH DI ERA KAPITALISASI

Artikel ini ditulis berdasarkan data etnografi berupa catatan, observasi, pengalaman langsung penulis dan beberapa wawancara ritual umrah di Makkah tanggal 12-20 Maret, 2016. Tulisan ini berusaha memotret kota Makkah modern dari relasi antara perkembangan kota ini dan bagaimana pelaksanaan ritual umrah meliputi: tawaf, sai, dan kehidupan para peziarah di sana ketika penulis melaksanakan ibadah itu. Lebih jelasnya, penulis coba menilik pencarian Tuhan di tengah kerumuman manusia dalam kehidupan modern-postmodern dalam kesibukan kota Makkah sebagai pusat ritual dan sakralitas Muslim. Proses komodifikasi ibadah dengan berbagai motif dan latar belakang bisnis dan kehidupan sosial dan ekonomi terlihat jelas dalam ibadah umrah. Pencarian Tuhan dalam ritual ini tidak pada kondisi kesepian dan menyendiri, tetapi pencarian di tengah kerumunan kapitalisasi dan komersialisasi tempat-tempat utama Makkah di sekitar area Haram. Ritual umrah dan komodifikasi ritual di tengah pasar global menunjukkan menyatunya Islam dengan kapitalisme. [This article is written based on ethnographical notes, that is observation, and experience of the writer during the performance of umrah (lesser pilgrimage) to Mecca March 12-20th, 2016. Firstly, this articles portrays the modern city of Mecca and its relation to the performance of umrah which includes tawaf (Ka’ba circumambulation), sai (running between Shofa and Marwa), and the way Muslims performed the rituals. This article describes the way Muslims sought for God amids crowded city with hundreds of people visiting the sacred sites of Kakbah, drinking water Zamzam, in the complex of Mosque Haram. The process of commodification of the ritual of umrah amidts the booming business within the political, social, and economy contexts can be seen. In this regard, praying to God in the ritual is not necessarily in the quietness, but in the crowded process of capitalization and commercialization of places in the area of Haram of Mecaa. The umrah ritual and commodification of all related activities amid the global market demonstrates the unity of Islam and capitalism.] Kata kunci: Tuhan, Komodifikasi Spiritualitas, Umrah, Makka

From Musaylima to the Khārijite Najdiyya

This paper tries to reconstruct the following accounts: the defeat of Musaylima and the death of his prominent followers, and the rise of the Khārijite Najdiyya in Yamama. Moreover, this study seeks the evidence which points to the possible connection between Musaylima’s movement and the Khārijite Najdiyya. This paper highlights that many founders and prominent leaders of the Khārijites, and particularly the Najdiyya sect, came from the tribe of Ḥanīfa, to which Musaylima belonged. This, among other things, seems to have become the main impulse of attraction for the people of Ḥanīfa to join the sect. Additionally, the ‘characteristics’ and the ‘image’ of the Najdiyya reflect those of Musaylima. This leads us to conjecture that the people of Ḥanīfa, having failed to defend their prophet Musaylima and the land of Yamāma against the Medinan caliphate under Abū Bakr in the Battle of ‘Aqraba, later joined the Khārijite Najdiyya.[Artikel ini menjelaskan kekalahan Musaylima dan kematian pengikut-pengikut utamanya serta kemunculan aliran Khawārij Najdiyya di Yamāma. Melalui artikel ini, penulis membuktikan relasi antara gerakan Musaylima dan Khawārij Najdiyya. Ini bisa dibuktikan dengan mencermati fakta bahwa sebagian pendiri dan tokoh utama Khawārij, utamanya sekte Najdiyya, berasal dari suku Ḥanīfa suku yang juga menjadi asal muasal Musaylima. Kesamaan suku inilah dan beberapa faktor lainnya nampaknya menjadi daya tarik tersendiri bagi orang-orang suku Ḥanīfa untuk bergabung dengan sekte Najdiyya. Selain itu, ‘karakteristik’ dan ‘imej’ sekte Najdiyya yang menyerupai gerakan Musaylima adalah hal lain yang turut menguatkan asumsi tersebut. Pandangan inilah yang kemudian mengantarkan penulis pada kesimpulan bahwa setelah gagal mempertahankan nabi mereka, Musaylima, dan wilayah mereka, Yamāma, melawan khilafah Islam di Madinah yang dipimpin Abū Bakr, suku Ḥanīfa memilih memberontak dan bergabung dengan sekte Khawārij Najdiyya.

Revisiting the Spirit of Religious Nationalism in the Era of Pluralism and Globalization: Reading the Text of NDP of HMI

This article is a reflection of the text of NDP (Nilai Dasar Perjuangan/Basic Principles of Struggle) text held by HMI (Himpunan Mahasiswa Islam/Muslim Student Association) as a basis of their activism struggle in Indonesia. The text consists of eight sections covering many aspects, such as theology, anthropology, sociology, and epistemology. By critical thinking, the NDP text of HMI should be transformed continuously toward an era of global diversity and plurality. In Indonesian context, there has been a fundamental change along with the democratization that brings out an openness and multi-party political system. This is important regarding that the NDP of HMI has been drafted in 1960 and 1970 when Nurcholis Madjid era faced the context of socio-political thought. The study found that the NDP of HMI is required to be changed in the context of new world order. It is not a sacred text, so the change is a necessity

Re-thinking Other Claimants to Prophethood: the Case of Umayya ibn Abi Salt

This article questions the domination of the prophethood of Muhammad in the narrative of the seventh century of the Arabian Peninsula presented by both Muslim and Western scholars. There were many other claimants to prophethood, who are ignored in Muslim and Western sources. In this vein, this article deals with Umayya ibn Abi Salt, a poet who claimed prophethood. Umayya’s short biography, collections of his poems (diwan) and , and examples of his poems are discussed

Revisiting Indonesian public reactions against Danish cartoons depicting prophet Muhammad

This paper revisits the case of cartoon controversy in 2006, particularly focus-ing  on  the way  in which  the  Indonesian  public  reacted  against  the  twelveMuhammad Danish cartoons by the Jylands-Posten published in September 30,2005.  The study remains relevant as the case reflects not only Muslims’ reac-tion  against  the  blasphemy  theologically  but  it  also mirrors  the new  face  ofIndonesian Islam in the reform era which has given birth to a new free public space in which new differing ideologies emerged and were propagated in various media. This study particularly focuses on the selected thirteen op-ed piecesand one interview published by the Indonesian online media in January 2006—three pieces published by Hidayatullah, one posted  in a personal website,  twopublished by Kompas,  two by The  Jakarta Post, one by Gatra,  three by Tempoone  op-ed  and  one  interview  by  JIL  (Islamic Liberal Network). My  analysis  ofthese works reveals two groups with different arguments: radical and conservative  return  to  their  theological  foundation  to  retaliate  the  cartoonists whocommitted blasphemy against  their prophet, whereas  liberals and progressiveIndonesians  rely  on  reasoning  and  draw  cultural  values  in  expressing  theirappraisals of the vilifying  images.Makalah ini berusaha mengkaji kembali kasus kontroversi kartun pada tahun2006,  terutama  berfokus  pada  cara  di mana masyarakat  Indonesia  bereaksiterhadap dua belas kartun Muhammad yang diterbitkan oleh surat kabar Den-mark  Jylands-Posten pada  tanggal 30 September 2005. Studi  ini  tetap relevansebagai  kasus  yang mencerminkan  tidak  hanya  reaksi  umat  Islam  terhadappenghujatan secara teologis tetapi juga mencerminkan wajah baru Islam Indo-nesia di era reformasi yang telah melahirkan ruang publik bebas baru di manaberbagai    ideologi baru muncul dan disebarkan di berbagai media. Penelitianini  terutama fokus pada  tiga belas buah edisi opini dan satu wawancara yangditerbitkan oleh media online Indonesia pada Januari 2006, yang terdiri daritiga potong  yang diterbitkan oleh Hidayatullah,  yang diposting di  sebuah  si-tus  pribadi,  dua  diterbitkan  oleh Kompas,  dua  oleh The  Jakarta  Post,  satuoleh Gatra,  tiga Tempo, satu op-ed dan satu wawancara dengan  JIL  (JaringanIslam Liberal). Analisis  atas  karya-karya  ini mengungkapkan  dua  kelompokdengan argumen yang berbeda: kelompok radikal dan konservatif berpedomanpada  landasan  teologis mereka  untuk membalas  kartunis  yang melakukanpenghujatan terhadap nabi mereka, sedangkan kaum liberal dan progresif In-donesia mengandalkan  penalaran  dan menarik  nilai-nilai  budaya  dalammengekspresikan penilaian mereka atas gambar-gambar tersebut.

Tuhan di antara Desakan dan Kerumunan: Komodifikasi Spiritualitas Makkah di Era Kapitalisasi

Artikel ini ditulis berdasarkan data etnografi berupa catatan, observasi, pengalaman langsung penulis dan beberapa wawancara ritual umrah di Makkah tang gal 12-20 Maret, 2016. Tulisan ini berusaha memotret kota Makkah modern dari relasi antara perkembangan kota ini dan bagaimana pelaksanaan ritual umrah meliputi: tawaf, sai, dan kehidupan para peziarah di sana ketika penulis melaksanakan ibadah itu. Lebih jelasnya, penulis coba menilik pencarian Tuhan di tengah kerumuman manusia dalam kehidupan modern-postmodern dalam kesibukan kota Makkah sebagai pusat ritual dan sakralitas Muslim. Proses komodifikasi ibadah dengan berbagai motif dan latar belakang bisnis dan kehidupan sosial dan ekonomi terlihat jelas dalam ibadah umrah. Pencarian Tuhan dalam ritual ini tidak pada kondisi kesepian dan menyendiri, tetapi pencarian di tengah kerumunan kapitalisasi dan komersialisasi tempat-tempat utama Makkah di sekitar area Haram. Ritual umrah dan komodifikasi ritual di tengah pasar global menunjukkan menyatunya Islam dengan kapitalisme.This article is written based on ethnographical notes, that is observation, and experience of the writer during the performance of umrah (lesser pilgrimage) to Mecca March 12-20th, 2016. Firstly, this articles portrays the modern city of Mecca and its relation to the performance of umrah which includes tawaf (Ka'ba circumambulation), sai (running between Shofa and Marwa), and the way Muslims performed the rituals. This article describes the way Muslims sought for God amids crowded city with hundreds of people visiting the sacred sites of Kakbah, drinking water Zamzam, in the complex of Mosque Haram. The process of commodification of the ritual of umrah amidts the booming business within the political, social, and economy contexts can be seen. In this regard, praying to God in the ritual is not necessarily in the quietness,but in the crowded process of capitalization and commercialization of places in the area of Haram of Mecaa. The umrah ritual and commodification of all related activities amid the global market demonstrates the unity of Islam and capitalism