Analisa Journal of Social and Religion

1-18

Authors: Tauseef Ahmad Parray

The events of 9/11 era had a number of dramatic results for ‘Islam’ and the Muslim world; and one such result was a surplus of endeavors through various mediums to conceptualize, hypothesize, and posit an ostensible ‘divide’ between ‘Islam’ (as a religion, ideology, and political system) and Western culture and society. In post-9/11 era, Islam was frequently used as a ‘violent’ and ‘terrorist’ religion and, on the other, there has been a prodigious demand for information about Islam, and things related to Islam. It gave a momentum, in the years to come, to an issue (among a multiple of issues and discourses) referred as “Islamism”—a term/ label, in many senses, used collectively but commonly for “Islamic fundamentalism”, “Islamic extremism”, “Islamic conservatism”, “radicalism”, “political Islam”, etc. This paper, in this backdrop, presents an assessment of the recent scholarship on “Islamism” as a discourse. It highlights and presents a detailed evaluation and estimation, with some critical and comparative notes, on some important works dealing with various aspects and facets of Islamism (radicalism and political Islam), and puts forward some insights on the future prospects of ‘Islamism’ as a discourse.

41-58

Authors: Arifuddin Ismail

The Islamic model that happened and developed within the campus as the place used for this study, is the results of the implementation of religious movement. This model is known through a qualitative method with interviews and direct observation to some religious activities organized by students, in both the formal and informal settings. In the process of religious movement itself, there is a tension between those who tend to be an exclusive group with the one who is moderate (non-exclusive) in various forms of activities, particularly in scientific research forum. Student religious movement became a phenomena indicating a desire to learn or analyze religious beliefs with the more acceptable scientific reasoning. This choice is a form of expression to the lack of or inability in meeting the needs of religious knowledge provided by the university. Ironically, this choice of students was understood by some religious groups with different ideology. Each pattern known through activities and religious movements even it did not appear overtly or show its identity. Will this phenomena allowed or the campus will take an anticipatory action in order to develop new policies as an effort to meet the needs of students religious knowledge?Everything should goes back to the university.

75-90

Authors: Asep N Musadad

One of the key terms employed in exploring the story of Islamization in the archipelago is the acculturation between Islamic spectrum and local genius, through which the fine grain of Islamization flows. This paper aims to discuss this acculturation with special reference to the “cultural change” mechanism that reflected in Sundanese local incantations. To some extents, it has reflected the indigenous articulation of Islamic spectrum. In the tradition of Sundanese oral-literature, particularly those are widely used by “pananyaan” (local shaman), there are several magical spells that creatively assimilate with the Islamic symbols. Using the ethnographic method and Haviland’s notion of the stages of “cultural change”, it will provide a preliminary exploration on how they adopted as supplement or even transformed into local incantations and how the cultural change, in turn, synthetically happens. The research shows the various form of incantations; from hybrid incantations to pure Arabic “amalan”. They reflected the presence of three kinds of mechanism as follows: (1) “the innovation” that reflected in several mixture incantations, (2) “the diffusion” as represented by several incantations which indicated to have their origin from outside region, and (3) “the cultural loss” which represented by incantations in the Arabic formulas. This kind of assimilation has shown the reception of Sundanese people which also established by local determinations. In one sense, it also reflected – in Ricklefs term – the “mystic synthesis” which regarded as the one of the “major gate” for Islamization of the archipelago.

105-120

Authors: Napsiah, Budhi Gunawan, Oekan Soekotjo Abdoellah, Munandar Sulaeman

This study aims to desribe rationality of the people who live in eruption-prone areas of Mount Merapi and who refused to be relocated. A qualitative research method with interpretative phenomenological analysis was used in this research. Informants were selected by snowball sampling technique. The location of research is in the Pangukrejo village which is a village in the southern slopes of Merapi. The results show that people Merapi as place of origin where they obtain senses of comfort,and safety. Merapi is also place where they acquire and preserve community value system. Merapi is a symbol of their dignity that must be maintained. In this relation eruption is interpreted as destiny eruption interpreted as destiny of God that can not be circumvented. At that time, their living conditions were on the bottom and could be overcome by means of mutual cooperation to return to normal condition. The value rationality motivate them to resettle in their homes after the great eruption of Merapi.

161-172

Authors: ARIF SOFIANTO

Muslims are the largest part of Indonesian society, but in the history of elections,Islamic political parties have never won. The nationalist party tended to be a strong party, whereas religion-based party tend to be a weak party. This study aims to analyze how the influence of religion values on voting behavior during legislative elections in the Central Java. This study was conducted in 10 electoral districts in Central Java and it involved 400 respondents. This research used a qualitative and a quantitative method. The result depicted that religious values were used by voters as reference in assessing political figures whether they are good or bad, without looking at the background of parties and ideologies. Voters are more influenced by rational and pragmatic considerations than the leaders or religious organization.

187-199

Authors: SULAIMAN

This research aimed to know the problems of stablishment of worship houses in Pati Central Java. This research used a qualitative approach. Meanwhile, data was ollected through interview, observation, and review of the document. This research was expected to give information and theoretical materials for the people, especially for those who work on the policy on the establishment of houses of worship. The results showed that during the establishment of worship places, there were some clash between a formal regulation and a social regulation. This is because of the differences in interpreting certain decrees of the legislation. Meanwhile, some establishment of worship houses run smoothly because they used a good individual. On the other hand, the establishment of worship houses sometimes faced some resistance from the surrounding community, but the government did not issue a fix decision whether it was accepted or rejected. Thus, the development of houses of worhship was classified into three categories namely; the establishment of house of worship that had some problems and it was resolved, the establishment of house of worship without any problems, the establishment of house of worship that had some problems and it has not been resolved. Keywords: Houses of worship, formal regulation, social conflict

213-266

Authors: M. ALIE HUMAEDI

In each disaster response done by volunteers, sometimes there are emerging issues of religious dissemination and the volunteers are expulsed because of breaching the local values. The use of mosque and local leaders are also supposed to have such issues. Inmanycases, the framework of interfaith and local culture sperspectiveis often forgotten. The issue is how to implement of humanitarian activity based on the interfaith and local cultures perspective? This is a qualitative research using in-depth interviews, observation, focus group discussions, and documentation insix locations. Those locations that found the basis of humanitarian activity, particularly in the role of mosques and the development of the effectiveness of local leaders, as well as have reliedon interfaith and the local culture perspective. This theoretical construction can be apart of the strategic formulation and code of conduct for humanitarian organizations when dealing with communities from different religions and cultures. Keywords: disasters, humanitarian activities, interfaith, local culture, the role of mosque and local leaders.

239-253

Authors: JOKO TRI HARYANTO

Surakarta is known as the center of Javanese culture with many traditions. On the other hand, this city also brings modern Islamic movements including the movement of the puritan group. The meeting of these two groups has created a unique relation between the supporters of the tradition of Java with the puritan group who is against such tradition. This research uses a qualitative approach that aims to reveal the relation between the supporters of the Javanese tradition with puritan, transformation of the traditionalist group to be a puritan, the adaptation strategies of the supporter of Javanese tradition against puritan group who reject such tradition. This research found that despite there is dissociative relationship in terms of diversity, it does not lead to a direct physical conflict. Generally, the changing to be a puritan was affected by social, educational and psychological process as well as rationalization of religious tradition. The strategy of the supporters of Javanese tradition to confront the puritan group is by performing Javanese tradition both in the palace and their private space. They also conducted some activities hosted by a faith group in cooperation with a traditional Islamic group. Keywords: Relationships, Transformation, Adaptation, Puritan, Tradition.

269-280

Authors: MUTOHHARUN JINAN

This research aims to describe the studies of the Muhammadiyah. Scholars have conducted some researches, observations, and discussions on the Movement of Muhammadiyah. The research is not limited to the Muhammadiyah as an Islamic movement, but also its roles as the economic, educational, and socio-political movement. Research and discussion on the various dimensions of Muhammadiyah are called Muhammadiyah Studies. This research uses a historiographical approach. The Muhammadiyah studies can be divided into three periods; the first is the period from 1912 to 1950. The interest of researchers in the first period is still low. The style of studyis more ideological than scientific. The second is the period from 1950 to 2000. In this period the study of Muhammadiyah became part of modern Islamic Studies using many approaches such aspolitics, economy, culture and education. The third is after 2000s, Muhammadiyah studies are characterized by new themes as a part of popular culture. Keyword: Muhammadiyah, transformation, islamic movement.

295-307

Authors: SULAIMAN

This article aims to elaborate the ideas of neo-Sufism of KHHaderanie HN, a prominent Sufi scholar in Central Kalimantan. He represents a portrait of Sufism in the contemporary era in Central Kalimantan in particular, and in Indonesia in general. He straightened the correct understanding of Sufism in accordance with the Qur’an and Hadith. This alignment is done because he saw an understanding of Sufism which tends to deviate from the true Sufism. At the same time, he is also a true defender of the ideas of past Sufism that were mostly attacked and slandered, with a straight language in the contemporary context so that it is easy to understand. This defense is his greatest contribution in placing of Sufism as an integral part of trilogy of Islam: īmān, Islām, and iḥsān. Keywords: ahl al-syarī‘ah, ahl al-ḥaqīqah, salafi, ma‘rifah Allāh, and neo-Sufism.

12

Authors: Rizal Darwis

Interaction between tradition and religion in Indonesia cannot be denied. Historically, the development of national law was based on three difference laws: customary law, western law (particularly Dutch law), and Islamic law. This affects on the acceptance of the tradition that does not contradict with the religious law. This paper examines the tradition of hileyiya or funeral ceremony which is prominent among Gorontalo’s society from the sociology of Islamic law perspective. It is a descriptive qualitative research and the data was collected using observation, interviews, and document review. Finding of this study revealed that tradition of hileyiya consisting of the reciting of the Qur’an, tahlil, tahmid, shalawat and dzikir has become a legacy for Gorontalo’s society. In the sociology of Islamic law perspective, this practice provides various benefits to the dead family and the visitors. For instance, the benefits of reciting the Qur’an believed can be passed on to the dead, serve to tranquil the dead family, and remind people about the death. It can be regarded as al-urf-shahih (and it was legitimized by the basis of Islamic law as al-adat al-muhakkamah (customs can be law).

12

Authors: Muhammad Sadli Mustafa

This globalization era brought people of East Kalimantan tend to prefer modern music and western music. This cause the local or traditional music art is marginalized. On the other hand, they have a local music art containing a lot of local wisdom. One of them is tingkilan music. Lyrics of tingkilan contain religious values. Therefore, this study intends to find and to describe the religious values in the song lyrics of the tingkilan musical arts. This study uses a qualitative research method. The research shows that in fact some tingkilan song lyrics have a deep religious value. Some of those religious values are thanksgiving favors, learning of the holly Qur’an, the way of eating and drinking in accordance with the Islamic teaching.

13

Authors: Umi Sumbulah

This study aims to understand the religious elite view of pluralism and religious harmony in Malang. The study was focused on the meaning of pluralism and religious harmony, efforts and things that support and hinder the realization of religious harmony. Empirical research data with qualitative-phenomenological approach was collected through interviews and documentation. The results show: first, the meaning of religious pluralism for the religious elites is very varied, which is the same as tolerance, mutual respect, the goal of all religions are the same, and recognize the fact that there are many religions in this world. Second, religious harmony have meaning as a condition where there is no oppression and domination of one religion over other religions, awakening a deep awareness of diversity, respect for human rights, and the willingness to spread kindness and love for fellow human beings. Third, religious harmony can be achieved through internal efforts to strengthen the faith of each and build awareness to develop a positive attitude towards other religions. In external efforts to create harmony done through emancipatory dialogue and cooperation to resolve humanitarian issues. Fourth, positive attitude that supports the creation of harmony of religions is the willingness and awareness to understand each other and share experiences. Egoism, truth claims, fanaticism, and exclusivism is a negative attitude and expression recognized by the religious elite can interfere with the establishment of inter-religious harmony.

13

Authors: Lilam Kadarin Nuriyanto

The dynamics of religious life in Surakarta is an interesting topic to be studied. Although this city is labeled as the home of radical Islamic groups in one side, this town has developed inter-religious harmony. This can be seen from the existence of mosque and church that are build side by side, to name among those are; a mosque of Al-Hikmah with a church GKJ Joyodingratan, and a mosque sami’na with a church GBI Prosperous Diaspora. This study uses a qualitative method. There are two main findings of this research. Firstly, there is tolerance initiated by the religious leaders. Secondly, there is cooperation, mutual assistance, and mutual respect in conducting worship. Furthermore, there is an inclusive attitude in practicing their religion, a wise and open attitude in dealing with activities held between nearby places of worship.

13

Authors: Suyatno Suyatno

In the reform era, there are interesting developments regarding the trend of parental choice of education in Indonesia, when the Middle-class Muslim more interested send their children to schools based on strong basic religious (Islamic). This study aims to answer the question why Islamic Primary School attracted many parents of Middle-class Muslim? The method of data collection is done by indepth interviews, participant observation, and documentation. The results showed that the preferences of parents in educating their children in SDIT is influenced by the three factors, namely; theological, sociological, and academic factors. Theological factors are reasons based on considerations of religion. Sociological factors associated with increasing image of Islamic schools. Academic factors related to the ability SDIT in achieving high academic achievement for their students. The position of the teacher as a murabby (moral guide) into the carrying capacity of the school principal. Murabby position makes the relationship between teacher and student is not merely a formal relationship in school, but as the relationship between parent and a child at home as well. Therefore, the future development of primary schools need to consider the quality of religious education in order to attract parental choice of education of the Middle-class Muslim.

14

Authors: Irene Ludji, Mariska Lauterboom

The Indonesian nation with the motto “Bhineka Tunggal Ika” (Unity in Diversity) is a nation that believes in the beauty of pluralism as the primary model to build unity. Therefore, in building relationships that produce social integration, it should be characterized by acceptance and respect of pluralism and a willingness to learn from this pluralism. Unfortunately, the increasing number of conflicts results in the inability of society to tolerate differences, as seen in the nation’s self-identity becoming unstable. It is clear that the national identity needs to be reinforced through strategic steps that are systematic, clear-cut, and integrated, so that the national unity can be strongly united again. One of the ways to accomplish this is by learning from social integration that occurs in various locations in Indonesia. One such place is in Solor Village, Kupang. In the midst of various conflicts that center on ethnic groups, race, religion, and class issues in Indonesia, the relationship between the indigenous people and newcomers in Solor Village offers an alternative for social integration that can occur in this “Unity in Diversity” nation. This is the focus of this research, which uses a descriptive-qualitative format to analyze social integration strategic issues between newcomers with different religious and cultural backgrounds from the native inhabitants of Solor Village. The research shows that Solor Village residents succeed in building a harmonious life because in facing multiculturalism, religious and cultural values play an important role.Harmonious life in Solor Village confirm that social integration that build on respect to pluralism is possible.

11

Authors: Abu Rokhmad

Balai Penelitian dan Pengembangan Agama Semarang The face of Islamic moderate in Indonesia changed since the decline of new era regime in 1998. Hardliner moslem communities grew in society. They didn’t embarrassed to use violent ways, even terorism. Nowadays radicalism isthe most important problems faced bythe moslem society in Indonesia. The participation of kiai was badly needed to handle radicalism problems. This article studies the views of kiai about the roots of Islamic radicalsm and the strategies of kiai to deradicalize Islamic radicalism. The conclusion of this article were: first, the root of radicalism becaused of two factors: religius factor that is literal understanding or misunderstanding of religious texts, and the political factor related to national and global issues. Second, there were two forms of deradicalization, related to the characteristics of the subject of radicalism: preventive deradicalization and curative deradicalization.

12

Authors: Rosidin Rosidin

Social conflicts rises frequently because of religious crisis that preceded religious truth claims over the interpretation and strength of religious exclusiveness. This spiritual crisis made uneasy by religious leaders that led to the various assemblies of dhikr or city Sufism, one panel of Jamaat Muji Prophet (Jamuro). This descriptive qualitative study was conducted using deep interviews, relevant documentations and observation This research aimed to determine (1) how the background standing, (2) public response and (3) the role played by the Assembly Jamaat Muji Prophet (Jamuro) in deradicalization efforts of religious movements. This research used qualitative as well as descriptive approaches. Data was obtained by deep interview, observation, and relevant documentations. The results of this study are: first, Jamuro founded in 2004 in Surakarta by Islamic theologians, kyai, habib, and Islamic figures from Nahdliyin to preserve the tradition of clerical predecessors in preaching . This movement aimed to continue Islamic propaganda tradition by earlier ulamas.The diversity of the radical movement in Surakarta contributed to the birth of Jamuro in hopes of reviving spirituality in town disappearing and the number of radical Islamic movements. (2) Most of communities accepted Majlis Jamuro, so that it derived others, like Jimat (Jamaah Iman Manteb Ati Tentrem) and Tomat (Tobat Maksiat). Expanding its range not only in the former residency of Surakarta and its surroundings, even Semarang. (3) Jamuro in the context of de-radicalization seen in its efforts to fortify themselves from the many familiar and radical Islamic movements through Tausyiah which will hopefully prevent jama’ahnya to commit violence in the name of religion.

12

Authors: Sulaiman Sulaiman

Balai Penelitian dan Pengembangan Agama Semarang This research aims to know the level of pilgrims satisfaction on the service of KBH in Jepara district. This study used a mixed methodsapproach, combination of quantitative and qualitative methods. Technique of collecting data used questionnaires, interviews and observations. This research was expected to give information and theoritical study materials for the general public, especially those related to the policy on the hajj. The results showed that the level of pilgrimssatisvaction was in very high because most of pilgrims felt very satisfied with the service of KBH. Because of this, people strongly believe in the service of KBH, in both primary service and additional service. KBH faced many obstacles in providing services, specially related to avery limited portion for mentors so that KBH couldn’t accompany the pilgrimsuntil in the holy land.

12

Authors: Yustiani S

This study aims to measure the difference in competence between certified teachers and non certified teachers in Mataram. Teachers examined in this study are teachers of religion in MTs. This articleis a quantitative research using causal comperative method. The research design use factoral design 2x2. The technical of analysis data in this research include descriptive analysis, requirements test analysis, and inferential analysis. The study shows that here are differences in Islamic Education Teachers’ competence in MTs in Mataram. Further test shows that the results of certified teachers competency are better than the teachers who have not been certified. There is no difference in Islamic Education Teachers’ competence based on the teacher’s tenure. There is no interaction between teacher’s status and teacher’s tenure. This means that the status and tenure are the two factors which are mutually independent. There were no differences between the student learning result who is taught by certified teachers and uncertified teachers in Mataram. There is difference in student learning result based on the teacher’s tenure. There is no interaction between student learning result based on the status and the tenure of teachers in Mataram. It is concluded that certified teachers in Mataram has a good profile.

13

Authors: Samidi khalim

Balai Penelitian dan Pengembangan Agama Semarang This article is a summary of the research literature on Primbon Atassadhur Adammakna was written by Prince Tjakraningrat. The primbon generally contains knowledge of prophecy or prognosis, but Primbon Atassadhur Adammakna contain about Sufism. It’s much used as a reference by the Islam Kejawen followers as a source of life. This research of Primbon Atassadhur Adammakna which uses method. This will be conducted by, describing the mystical teaching in the Primbon Atassadhur Adammakna, and then the contents are analyzedby using Sufism and Hermeneutics approaches. The study finds that mystical teachings found in Primbon Atassadhur Adammakna, particularly the is concept of Jumbuhing Kawula Gusti or pantheism have similarities with Ibn Arabi’s thought (560-638 H) Wahdatul Wujud and also the teachings of Abu Mansur Hussain al Hallaj’s thought (858-922 M) Ḥulūl or Ana al Haq. The Concept of JumbuhingKawulaGusti or phanteism is doctrine of Wihdat al Wujud that has been javanised. The spiritual ways to achieve Jumbuhing Kawula Gusti is by good performing, controlling the lust, and always doing Salat Daim.

14

Authors: Hamim Ilyas

Balai Penelitian dan Pengembangan Agama Semarang Multi-dimensional crisis experienced by the muslims are related to their religiosity. To overcome the crisis, they need develop authentic religiosity. This research examines the authentic type of religiosity taught by the Qur’an with the method of tafsir (Qur’anic interpretation). The study found that the religiosity taught by the Qur’an is ethical religiosity which manifests in two frameworks: works and capacity. The first framework consists of two works: first, total surrender in God in term of comprehending and submitting to God’s will manifested in His qauliyya (speech), kauniyya (universe), and tarikhiyya (history) verses. Second, following the milla (religion) of Abraham. The second framework consists of five capacities: muhsin (social capacity), hanif (moral capacity), muslim intelectual capacity), qanit (spiritual capacity), and syakir (personal capacity).