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This paper deals with the problem of the visit to the sacred sites by the nominal Muslims of Java and its religious, social and cultural ramification. It argues that the dialectic expression of the visitors depends very much on the cultural setting of the sites they visit. It specifically identifies three groups of expression, abangan deles (purely nominal), putihan campuran (half-heartedly puritan) and bisnisan gak ngalor gak ngidul (inconsistent commercialists). The first group tends to be magical-emotional, the second is magical-rational, and the third is empirical-rational. Despite this difference in mythical expression, the three groups share the mythical experience. The paper goes on to say that if Islam is understood in mythical sense, it must be tolerant, adaptive, collaborative, acculturative, and transformative

Praktik Poligami di Kalangan Para Kiai (Studi Konstruksi Sosial Poligami Para Kiai Pesantren di Jawa Timur)

Historically, the practices of polygamy in some countries in the world almost become an inevitable empirical fact, both formally (frankly) and informally (illegally). On the contrary, polygamy has been a familiar charismatic symbol of the kiais, especially kiais in pesantren in East Java. Thereby, polygamy in one side generally gets a less positive response from public, but on the other side, polygamy is exactly assumed as a distinct social status symbol for a kiai. In connection with the fact, this study will see how the understanding and the practice of polygamy done by kiai in pesantren in East Java is. Then from the understanding, we expect to find typology of kiai based on classification of his socio-religiosity. Besides, this study also wants to know the impact of understanding and practice of polygamy of the kiais against the pattern of institution interaction relation between kiais and society, their students, and their wives. According to its data characteristics, this study uses qualitative method with social definition paradigm. The more relevant approach theory is Berger and Luchmann's theory of social construction. This theory is expected to see how the dialectic process of the kiais with the essence of polygamy itself. According to the proposed research method, there are three research findings. They are 1) there are two kinds of understanding among the elites of kiai in pesantren about polygamy: normative and sociologic understanding. 2) From the understandings, we know the pattern of socio-religiosity classification; they are normative-theological and normative-humanistic classification. 3) The impact of understanding and the practice of polygamy of kiais mentioned above are related with its pattern of socio-religiosity classification. Normative-theological classification will affect statically to the institution they lead. On the contrary, normative-humanistic classification will give a progressive and dynamic impact to the institution they lead

أسطورة مَجْلَبَة الثَرَاء في منظور تقاليد الحياة الدينية لدى طائفة من المسلمين الموالين للتقاليد الجاوية

This paper deals with the problem of the visit to the sacred sites by the nominal Muslims of Java and its religious, social and cultural ramification. It argues that the dialectic expression of the visitors depends very much on the cultural setting of the sites they visit. It specifically identifies three groups of expression, abangan deles (purely nominal), putihan campuran (half-heartedly puritan) and bisnisan gak ngalor gak ngidul (inconsistent commercialists). The first group tends to be magical-emotional, the second is magical-rational, and the third is empirical-rational. Despite this difference in mythical expression, the three groups share the mythical experience. The paper goes on to say that if Islam is understood in mythical sense, it must be tolerant, adaptive, collaborative, acculturative, and transformative

Dialektika agama dan budaya dalam tradisi selamatan pernikahan adat Jawa di Ngajum, Malang

Empirical analysis on the religion and culture dialectics in the selamatan ritual of Javanese wedding has not been explored by teologist, social scientist or religion anthropologist. Their studies on such a case mostly concern with ontological-philological text analysis not directly related with the religious tradition and socio-culture which is more dynamic and realistic. This study employs social definition paradigm and phenomenological theory approach limited to the dialectic pattern between religion and myth in the ritual selamatan of Javanese wedding. The data were collected though interviewing and observing religious leaders, ethnic leaders, and Muslim preacher in Ngajum, Malang. The study found two models of dialectic pattern namely theological-compromistic and theological-humanistic. The earlier describes the theological shift from emotional-naturalistic to rational-formalistic. The later describes the theological shift from personal to social awareness theology

Beberapa Faktor Sosio-Antropologis yang Mendorong Perlunya Reformulasi Pemikiran Hukum dalam Islam

We have moved away from the era of the prophet, the exemplary disciples of the prophet, the founders of the madhhab, and the era of the classical ?ulama. This periodical ?moving away? has a tremendous impact on the way we understand Islam. While the revelation has long been ceased since the passing away of the prophet, our social and cultural problems have at the same time increased and intensified. This requires a serious ijtihad to solve some serious problems facing our society. We are obliged to exercise our utmost intellectual ability to extrapolate what Islam has to say concerning these problems. During the lifetime of the prophet, Muslims could consult him on all issues facing them. Vis-?-vis this, the prophet could always offer a satisfactory answer due to his prudence, intellectual acumen, and indeed divine guidance. Muslims living in the post-prophetic eras have to accept that the prophet is no longer with them. They have to rely on their ability to do the ijtihad by interpreting and reinterpreting the divine texts, articulating the views of the previous ?ulama, and proposing new ideas in line with the spirit of the Qur??n and the prophetic tradition. This paper deals with the complexity of ijtihad in modern time by highlighting the necessity of reformulating the Islamic thought on Divine Law so that the teachings of Islam may stay relevant to the demand of modern man

The Urgency of Determining the Post-Divorce Iddah Payment Period in Indonesian Religious Courts

This study aims to provide legal justice for women after divorce. The determination of the period of payment of iddah income after divorce by the ex-husband to the ex-wife is very important because women who are carrying out the iddah period are not allowed to leave the house. For this reason, husbands are encouraged to provide iddah as stated in the word of Allah surah al-Thalaq:1. But, after divorce, the man disappears regardless of his ex-wife, besides that the policy on determining the period of payment of iddah income has not been regulated in the legislation or the compilation of Islamic law. So this research is important to be carried out as an effort to realize justice for women. This research is a literature research (Library research), which is a study that presents a variety of data by the research topic which includes primary data, namely the concept of iddah in the compilation of Islamic law which will be analyzed using Islamic legal theory. The results of the study that the determination of the period of payment of income is very important to be stated in the laws and regulations in Indonesia. Because the obligation to practice iddah will also be carried out if the ex-wife does not experience any deficiency Even the state can determine sanctions for ex-husbands who do not provide iddah to ex-wives. Sanctions provide a deterrent effect and encourage husbands to comply with their obligations fairly and responsibly.

Model epistemologi integrasi antara Islam dan kearifan lokal: Potret hukum kepemimpinan suami istri di tengah masyarakat multikultural

Selama ini model studi hukum Islam dalam berbagai aspeknya, tidak sedikit menampakkan kajian bercorak normatif-tekstual yang terbatas dilakukan oleh para pakar serumpun dibidangnya.1 Produk kajian hukum Islam yang terjabar dalam berbagai kitab kuning sebatas menjadi konsumsi intelektual di kalangan masyarakat muslim an sich. 2 Referensi-referensi studi tentang Hukum Islam di mata para ahli belum menjadi rujukan kajian multiinterdisipliner3 yang banyak mengundang keterlibatan para pakar lintas keilmuan. Keadaan demikian mencitrakan produk-produk hukum Islam belum terlihat dinamis menyapa secara terbuka perhelatan ilmu secara holistik

Praktik poligami dikalangan para kiai: Studi konstruksi sosial poligami para kiai pesantren di Jawa Timur

Historically, the practices of polygamy in some countries in the world almost become an inevitable empirical fact, both formally (frankly) and informally (illegally). On the contrary, polygamy has been a familiar charismatic symbol of the kiais, especially kiais in pesantren in East Java. Thereby, polygamy in one side generally gets a less positive response from public, but on the other side, polygamy is exactly assumed as a distinct social status symbol for a kiai. In connection with the fact, this study will see how the understanding and the practice of polygamy done by kiai in pesantren in East Java is. Then from the understanding, we expect to find typology of kiai based on classification of his socio-religiosity. Besides, this study also wants to know the impact of understanding and practice of polygamy of the kiais against the pattern of institution interaction relation between kiais and society, their students, and their wives. According to its data characteristics, this study uses qualitative method with social definition paradigm. The more relevant approach theory is Berger and Luchmann’s theory of social construction. This theory is expected to see how the dialectic process of the kiais with the essence of polygamy itself. According to the proposed research method, there are three research findings. They are 1) there are two kinds of understanding among the elites of kiai in pesantren about polygamy: normative and sociologic understanding. 2) From the understandings, we know the pattern of socio-religiosity classification; they are normative-theological and normative-humanistic classification. 3) The impact of understanding and the practice of polygamy of kiais mentioned above are related with its pattern of socio-religiosity classification. Normative-theological classification will affect statically to the institution they lead. On the contrary, normative-humanistic classification will give a progressive and dynamic impact to the institution they lead

The root causes of social violence in the name of religion in Indonesia

Various models of violence in social life might be caused by religion. Violence in the name of religion does not only occur in Indonesia but has spread all over the world. Frequently, the violence, cruelty, and tragedy of humanity are not only caused mainly by religion, but also triggered by political factors, power, racism, ethnocentrism, colonialism as well as capitalism. This paper is the result of field study using the social definition paradigm with interpretive symbolic theory. The data sources are limited to socio-anthropological factors that lead to violent behavior in the name of religion. This article has revealed two socio-anthropological factors resulting in the behavior of religious violence: a) theological-normative-conservative factors and b) sociological-pragmatic-economic, sociological-pragmatic-political, and sociological-religious-ethical factors. The first factor has led to a fanatical, truth claim, exclusive, textual and scriptural attitude, which became the main factor of religious radicalism. Meanwhile, the second factor has produced religion-based violence due to political aspects, economic sectors, and social integrity

Reformulasi pemikiran Aswaja: Upaya memperkecil sikap eksklusifitas idiologi keagamaan Muslim Nahdhiyin

Terminologi aswaja (ahlussunnah waljamaah) bukanlah terma baru di mata masyarakat muslim nahdhiyin. Ia adalah terminologi keagamaan klasik yang telah mengakar kuat dalam keyakinan eskatologis masyarakat muslim nahdhiyin. Lebih dari itu mereka telah mengklaimnya bahwa aswaja adalah faham keagamaan khas yang tidak dimiliki oleh golongan manapun kecuali hanya golongan nahdhiyin. Namun dalam perkembangannya sebagian di antara mereka telah menyadari bahwa aswaja adalah faham yang diakui dan dimiliki oleh banyak faham dan tanpa terasa telah memberikan arah dan corak model keberagamaan yang sangat varian bagi masyarakat muslim sesuai dengan hasil pendekatan tafsir para imam yang diikutinya