AICIS 2017

ABSTRACT CONFERENCE
17th ANNUAL INTERNATIONAL

BOOK ON ISLAMIC STUDIES

Jakarta, November 20-23, 2017

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 CHAIRS AND PANELISTS

Integration of Islam and Science Religion, Environment, and Biodiversity

Chair: Chair: s-6

Dr. Sri Harini, M.Si. (UIN Maulana Malik Ibrahim Malang) 5 Ahmad Afnan Anshori, M.A., M.Hum. (UIN Walisongo Semarang) 18

Panelists: Panelists:
Prof. Toshifumi Sakaguchi (Prefectural University of Hiroshima) Prof. Dr. Budi Widianarko (UIKA Soegi Semarang)
Dr. Ir. Eko Noerhayati, dkk. (Universitas Islam Malang) Saifullah Hidayat, M.Sc. (UIN Walisongo Semarang)
Romaidi, PhD (UIN Maulana Malik Ibrahim Malang) Ahmad Fauzan Hidayatullah (UIN Sunan Kalijaga Yogyakarta)
Tarranita Kusumadewi, MT (UIN Maulana Malik Ibrahim Malang) Luth Rahman, M.Si., M.A. (UIN Walisongo Semarang)
Aisyah Nur Handryant, ST, M.Sc., dkk. (UIN Maulana Malik Ibrahim Malang) Zaimatus Sadiyah, Lc., M.A. (STAIN Kudus)
Chair: Chair: o-9
Dr. Aksin Wijaya, M.Ag. (IAIN Ponorogo) 6 Dr. Asep Sumantri (UIN Syarif Hidayatullah, Jakarta) 19

Panelists: Panelists:
Dr. Ngainun Naim (IAIN Tulungagung) Mardian Sulistyati (UIN Syarif Hidayatullah)
Dr. Ahmad Zainal Abidin, M.A. (IAIN Tulungagung) Fikri Mahzumi (UIN Sunan Ampel Surabaya)
Dr. Abid Rohmanu (IAIN Ponorogo) Fahrurrazi (Center for Religious and Cross-Cultural Studies UGM Yogyakarta)
Dr. Lilik Umi Kaltsum, M.A. (UIN Syarif Hidayatullah Jakarta) Moh Mu d (UIN Sunan Ampel Surabaya)
Chair: Aan Jaelani (IAIN Syekh Nurjati Cirebon)
Dr. Abd. Ghafur (STKIP PGRI Lamongan)
8

Panelists: Sufism, Spirituality, and Mental Health

Prof. Dr. Joel C. Kuipers (George Washington University) Chair: i-14
Masthuriyah Sa'dan, M. Hum. (UIN Sunan Kalijaga Yogyakarta) Mohammad Yunus, Lc, M.A., PhD (UIN Sunan Kalijaga Yogyakarta) 21
Askuri (Universitas Gadjah Mada Yogyakarta)
Ulil Fitriyah (UIN Maulana Malik Ibrahim Malang) Panelists:
Agus Ikhwan Mahmudi (S3 Universitas Negeri Malang) Dr. Sayyid Abdul Aziz, Lc, M.A. (Kementerian Agama Sarawak Malaysia)
Andi Ridwan, Lc, M.A. (UIN Alauddin Makassar)
Chair: Dr. Abdul Ghofur Maemun, Lc, M.A. (STAI Al-Anwar Sarang Rembang)
Prof. Dr. Amril M, M.A. (UIN Sultan Syarif Kasim Riau) 9
Dr. Zawawi, Lc, M.A. (IAIN Pekalongan)
Dr. Badruddin bin Muhammad (UIN Maulana Malik Ibrahim Malang)
Panelists:
Dian Cita Sari, M.Pd.I. (S3 UIN Sultan Thaha Jambi) Chair: s-7
Ahmad Zaki, M.Sc. (S3 University of Malaya Malaysia) Dr. Abdul Rahman Shaleh (UIN Syarif Hidayatullah Jakarta) 22
Illam Sarima Lubis (IIUM Malaysia)
Amelia Setiani (Universitas Riau) Panelists:
Dr. Saliyo, M.Psi. (STAIN Kudus)
Chair:
Dr. M. Nur Ghufron (STAIN Kudus)
Muhammad Widus Sempo, Ph.D. (Universiti Sains Islam Malaysia) 11
Muna Erawati, M.Psi. (IAIN Salatiga)
Mujahidah (IAIN Samarinda)
Panelists:
Mustadin (UIN Sunan Kalijaga)
Dewi Nur Suci (STAIN Kediri)
Nur Faizin (UIN Maulana Malik Ibrahim Malang)
Chair: 0-14
Saeful Anam (Institut Keislaman Abdullah Faqih Gresik)
Dr. phil. Asfa widiyanto, M.A., (IAIN Salatiga) 23
Munammad Aniq Imam (Sekolah Tinggi Ilmu Al-Quran Demak)
Dza Himmatin Aliyyah (UIN Maulana Malik Ibrahim Malang)
PANELISTS:
Dr. Bambang Irawan, M.A. (UIN Sumatera Utara)
Chair:
dr. Juniarti, Harjoni, dr. Cecep Sp.KJ (PPDS Ilmu Kedokteran Jiwa UGM)
Salamah Agung, PhD (UIN Syarif Hidayatullah Jakarta) 13
Dr. Phil. Asfa Widiyanto, M.A. (IAIN Salatiga)
Samsul Ari n, (IAI Ibrahimy Situbondo)
Panelists:
Sokhi Huda (UIN Sunan Ampel Surabaya)
Nasser Mansour, PhD (Exeter University)
Atmari (STAI Al Azhar Gresik)
Salamah Agung, PhD (UIN Syarif Hidayatullah Jakarta)
Buchori Muslim, M.Pd. (UIN Syarif Hidayatullah Jakarta)
Burhanuddin Millama (UPI Bandung)
Luki Yunita (Universitas Negeri Jakarta)
Transnational Islam and the Threat of Radicalism

Chair: Chair:i-7
Dr. Syamsun Niam (IAIN Tulungagung) 14 Dr. Syamsu Madyan, Lc, M.A. (ICRS UGM Yogyakarta) 26

Panelists: Panelists:
M. Rusydi (UIN Antasari) Al-Khanif, S.H., M.A., LL.M., PhD (Universitas Negeri Jember)
Fadhlu Rahman (STFI Sadra Jakarta Selatan) Khoirul Anam, M.A. (UGM Yogyakarta)
Moedji Raharto (ITB Bandung) Maufur, M.A. (STAIN Kediri)
Ferli Septi Irwansyah (UIN Sunan Gunung Djati Bandung) Sukron Ma'mun, M.Si. (IAIN Salatiga)
Agung Sedayu (UIN Maulana Malik Ibrahim Malang) Ahmad Shiddiq, M.A. (UIN Sunan Ampel Surabaya)

CHAIR: o-7 Chair:s-18

Prof. Dr. Abdul Mujib (UIN Syarif Hidayatullah, Jakarta) 16 Nurdin, M.Com., PhD (IAIN Palu) 27

PANELISTS: Panelists:
Bambang Suryadi & Rena Latifa, (Faculty of Psychology, UIN Syarif Hidayatullah) Dr. Toto Suharto, M.Ag. (IAIN Surakarta)
Dr. Wasilah St Mt (UIN Alauddin, Makassar) Dr. Rusli, M.Sos.Sc. (IAIN Palu)
Qurrotul Ainiyah (STAI Alfalah Assunniyah) Dr. Khamami Zada, S.H., M.A., MDCEF. (UIN Syarif Hidayatullah Jakarta)
Muhamad Nadratuzzaman Hosen (UIN Syarif Hidayatullah Jakarta) Dr. Syafwan Rozi, M.Ag. (IAIN Bukit Tinggi)
Suprihatin (FAI Universitas Islam 45 Bekasi) Reza Fahmi, S.Sos., M.A. (UIN Imam Bonjol Padang)

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Chair: o-5 Chair: i-10
Ahmad Ra q, Ph.D. (UIN Sunan Kalijaga, Yogyakarta) 29 Dr. Phil Khoirun Niam 44

Panelists: Panelists:
Achmad Zainal Ari n, Ph.D (UIN Sunan Kalijaga) Dr. Muhammad Munadi & Muslimah Susilayati
Ridwan, (Center for Muslim States and Societies UWA Australia) Asep N. Musadad, S.Th.I., M.S.I
Ali Amin, (Waseda University Japan) Welhendri Azwar, M.Si, Ph.D.
Sholihul Huda, (FAI Universitas Muhammadiyah) Abu Rokhmad, SE., M.Si & Sulistiyono Susilo
Ana Aniati, (IAI Ibrahimy Genteng Banyuwangi) Roma Ulinnuha, Ph.D

Chair:i-13
Ethno-religious violence and conflict resolution Dr. Mohamad Abdun Nasir (UIN Mataram) 45
Chair:i-3
Prof. Dr. Tomas Lindgren (Umea University, Sweden) 32 Panelists:
Dr. Muhamad Ali (University of California, Riverside, USA and UIN Syarif
Panelists: Hidayatullah Jakarta)
Dr. Amporn Marddent (Faculty of Liberal Arts, Walailak University, Thailand) Dr. Ahmad Fauzi Abdul Hamid (Universiti Sains Malaysia)
Dr. Sharifah Nooraida Binti Wan Hasan (Institute of Teacher Training Sarawak Dr. Mundi Rahayu (UIN Maulana Malik Ibrahim Malang)
Malaysia) Ahmad Suaedy, M.A. (Institute for Southeast Asian Islam UIN Sunan Kalijaga
Dr. Amanah Nuris (Gadjah Mada University) Dr. Badrus Sholeh (UIN Syarif Hidayatullah Jakarta)
Adrika Fithrotul Aini (STAI Pandanaran Yogya) Chair:i-15
Dr. Saipul Hamdi (IAIN Samarinda) Jajang Jahroni, PhD (UIN Syarif Hidayatullah Jakarta) 47
Chair:i-9
Panelists:
Dr. Saidin Ernas, M.Si. (IAIN Ambon) 33
Izak Y.M. Lattu (Satya Wacana Christian University Salatiga)
Delmus P. Salim (IAIN Manado)
Panelists:
Dr. Muhammad Arafat (NUS Singapore)
Prof. Madya. Dr. Ahmad Sunawari Long, dkk. (Universitas Kebangsaan Malaysia)
I Nyoman Kiriana, S.Ag., M.A. (Institut Hindu Dharma Negeri Denpasar)
Dr. Hasse Juba, M.A. (Universitas Muhammadiyah Yogyakarta)
Dadi Darmadi, M.A. (UIN Syarif Hidayatullah Jakarta)
Muhammad Is roni, M.Si. (IAI Ibrahimi Situbondo)
Dr. Ijudin, M.Si. (Universitas Garut) Chair: s-8
Dr. Subair, M.Si. & Ridwan Tunny (IAIN Ambon) Muhaimin, M.H.I. (IAIN Jember) 49

Chair:s-19 Panelists:
Dr. Martin Kustati, M.Pd. (UIN Imam Bonjol Padang) 35 Muhaimin, M.H.I. (IAIN Jember)
Dr. Holil Thahir, M.H.I. (STAIN Kediri)
Panelists: Syamsuri, M.H.I. (UIN Sunan Ampel Surabaya)
Nelmawarni, M.Hum., PhD. (UIN Imam Bonjol Padang) Nidhom Hamami, M.Pd.(IAIN Jember)
Dr. Silvia Hanani, M.Si. (IAIN Bukittinggi) Nina Sutrisno, M.Pd. (IAIN Jember)
Warnis, S.E., M.M., PhD. (UIN Imam Bonjol Padang)
Dra. Hallen A., M.Pd. (UIN Imam Bonjol Padang) Chair: s-9
Prof. Dr. Junaenah Binte Sulehan (University College Sabah Foundation Malaysia) Kamilia Hamidah, M.A. (Institut Pesantren Mathaliul Falah Pati) 50

Chair: o-4 Panelists:

Prof. Dr. Masdar Hilmy (UIN Sunan Ampel Surabaya) 36 Dwi Sulastyawati (STAIN Curup Bengkulu)
Muhammad Zaki, M.A. (STAI Yasni Muara Bungo Jambi)
PanelistS: Nur Rohim Yunus, M.Sc. (UIN Syarif Hidayatullah Jakarta)
Mukti Ali (IAIN Salatiga) Isyrokh Fuaidy, LL.M (Institut Pesantren Mathaliul Falah Pati)
Arhanuddin Salim (IAIN Manado) Badrah Uyuni, M.A. (UIN Syarif Hidayatullah Jakarta)
Mhd Ilham (UIN Imam Bonjol Padang)
Suryo Adi Sahfutra (Fakultas Ilmu Sosial UIN Sumatera Utara) Chair: s-22
Harjoni, M.Si & Sudirman Syah S (IAIN Malikussaleh Lhokseumawe) Dr. Masnun Thahir (UIN Mataram) 53

Panelists:
Sharia, Identity Politics, and Citizenship Zuhri Humaidi (STAIN Kediri)
M. Zainal Anwar (IAIN Surakarta)
Chair:i Khaerul Umam (STAIN Kediri)
Prof. M. Arskal Salim GP, MA, PhD (UIN Syarif Hidayatullah Jakarta) 39 Syukron Affani (STAIN Pamekasan)
Syaiful Bahri (STAIN Kediri)
Panelists:
Faradilla Fadlia, M.A. & Ismar Ramadhani (Universitas Syiah Kuala) CHAIR: 0-11
Al Fitri LLM, PhD (IAIN Samarinda) Dr. Agus M Najib 55
Muhammad Anshor, M.A. & Yase Amri (IAIN Langsa)
Al Chaidar, M.Si., dkk. (Universitas Malikul Saleh) PANELISTS:
Yogi Febriandi (IAIN Zawiyah Cot Kala) Ibi Syatibi, M.Si. (UIN Sunan Kalijaga Yogyakarta)
Prof. Dr. Al Yasa Abubakar (IN Ar-Raniry Banda Aceh)
Chair:i Surya Dalimunthe (UIN Sumatera Utara)
Prof. Dr. Mujiburrahman, M.A. (State Islamic University, Antasari, Indonesia) 40 Nur Faizah, M.A., M.H.I. (IAI Qomaruddin Gresik)
Mukhammad Zamzami (UIN Sunan Ampel Surabaya)
Panelists:
Prof. Dr. Nabil Chang Kuan Lin (National Chengkung University, Taiwan) CHAIR: o-12
Chiou Syuan-Yuan, PhD (National, Chengchi University, Taiwan) Dr. Zaenuddin Hudi Prasojo, M.A. (IAIN Pontianak) 56
Lena Hanifah, M.A. (University of New South Wales, Australia)
Yang-Hua Jing, BA (Mahidol University, Thailand) PANELISTS:
Muhammad Said (STAI Darul Kamal Lombok Timur)
Chair: i Nyi Nyi Kyaw (National University of Singapore)
Dr. Euis Nurlaelawati, M.A. (UIN Sunan Kalijaga Yogyakarta) 42 Dian Maya Sa tri (Universitas Gadjah Mada Yogyakarta)
Nur Faizin M., (UIN Maulana Malik Ibrahim Malang)
Panelists: Agus Salim (Melbourne University Australia)
Prof. Livia Holden (Oxford University and Padua University on Pakistan)
Dr. Muhrisun Afandi (Indonesia on Indonesia)
Dr. Nargiza F. Amirova (Nagoya University, Japan, on Uzbekistan)
Dr. Najibah, Mohd Zin (Malaysia on Malaysia)
Dr. Bunyan Wahib (Indonesia on Indonesia)

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Knowledge Production, Education, and Media
Chair: Chair:s-11
Prof. Raihani, M.Ed., Ph.D. (UIN Sultan Syarif Kasim Riau) 59 Achmad Uzair Fauzan, PhD (UIN Sunan Kalijaga Yogyakarta) 71

Panelists: Panelists:
Prof. Dr. Raihani & Della N. K. Sari (UIN Sultan Syarif Kasim Riau) Achmad Uzair Fauzan, PhD (UIN Sunan Kalijaga Yogyakarta)
Prof. Dr. Lyan Parker (The University of Western Australia) M. Endy Saputro, M.A. (IAIN Surakarta)
Dr. Najib Kailani (UIN Sunan Kalijaga Yogyakarta) Rika Iffati Farihah (Graduate Student UGM Yogyakarta)
Ulfah Muhayani, M.A. (UIN Maulana Malik Ibrahim Malang) Dewi Nur T (UIN Sunan Kalijaga Yogyakarta)
Nur Fitriatin Yamin, M.Ed. (UIN Sunan Ampel Surabaya) Slamet Ernawati (UIN Sunan Kalijaga)
Chair:s-20 Chair: s-12
Dr. Irawan, M.Hum. (UIN Sunan Gunung Djati Bandung 60 Dr. Makyun Subuki (UIN Syarif Hidayatullah Jakarta) 73
PERSMAPI-INDONESIA)
PANELISTS: Panelists:
Associate Prof. Dr. Athena Vongalis-Macrow (Deakin and RMIT University Rahmat Hidayatullah (Pusat Studi Islam dan Kenegaraan Indonesia)
Australia) Akhmad Zaky, M.Hum. (UIN Syarif Hidayatullah Jakarta)
Dr. Jejen Musfah (UIN Syarif Hidayatullah Jakarta) Dina Amalia Susanto (Badan Pengembangan dan Pembinaan Bahasa)
Dr. Agus Zaenal Fitri (IAIN Tulungagung) Rosida Erowati (UIN Syarif Hidayatullah Jakarta)
Dr. Muhammad Sulhan (UIN Sunan Gunung Djati Bandung) Ahmad Bahtiar (S3 Universitas Negeri Sebelas Maret Surakarta)
Dr. Helmawati, S.E., M.Pd.I. (UNINUS Bandung) Chair:s-13
Chair: s-23 Miski, M.Ag. (UIN Sunan Kalijaga Yogyakarta 75
Dr. Amirah Diniaty, M.Pd. (UIN Syarif Kasim Riau) 61
Panelists:
Panelists Muhammad Amin, M.A. (UIN Raden Fatah Palembang)
Rusli Ahmad, dkk. (University Malaya Sarawak) Nurul A fah (UIN Sunan Kalijaga Yogyakarta)
Amalia Madihie, dkk. (University Malaya Sarawak) Qowim Mustofa (Institut Ilmu Al-Quran An-Nur Yogyakarta)
Sri Yuliani (Universitas Islam Riau) Izziya Putri Ananda (UIN Sunan Kalijaga, Yogyakarta)
Dr. A nar, M.Pd. (UIN Syarif Kasim Riau) Nor Kholis (LABEL UIN Sunan Kalijaga Yogyakart)
Asharullah, S.P.M., S.E. (UIN Imam Bojol Padang)
Chair:s-14
Chair: s-24 Mohamad Sobirin Sahal, M.A. (UIN Walisongo Semarang 77
Mu'ammar Zayn Qadafy (Albert-Ludwig Universitat, Freiburg, Jerman) 63
PanelistS:
Panelists: Maurisa Zinira, M.A. (Universitas Sains Al Quran Wonosobo)
Mu'ammar Zayn Qadafy (Albert-Ludwig Universitat, Freiburg, Jerman) Mishbah Khoiruddin Zuhri, M.A. (UIN Walisongo Semarang)
Wardatun Nadhiroh (Fakultas Ushuluddin dan Humaniora UIN Antasari Laila Sabrina, M.A. (Universitas Sains Al Quran Wonosobo)
Banjarmasin) Naili Ni'matul Illiyyun, M.A. (IAIN Syekh Nurjati Cirebon)
Muhammad Zulkarnain (IAIN Samarinda) Ahmad Khotim Muzakka, M.A. (IAIN Pekalongan)
Ali Shahidin Mubarok (UNAIR Surabaya) Chairs: s-21
Mohammad Atabik Faza (UIN Sunan Ampel Surabaya) Hamdani Ph.D (Graduate Program of STAINU/UNUSIA Jakarta) 80
Chair: o-8 Panelists:
Imam Mustofa, S.H.I., M.S.I. (Jurnal Akademika IAIN Metro, Lampung) 65 Hew Wai Weng, PhD (Universiti Kebangsaan Malaysia)
A. Ginanjar Sya'ban, Lc., M.Hum. (STAINU/UNUSIA Jakarta)
PANELISTS: Ali Mashar Lc., M.Hum. (STAINU/UNUSIA Jakarta)
Dr. Syahraini Tambak, S.Ag., M.A. (Universitas Islam Riau) Dr. Muhammad Ulinnuha (Institute for Qur'anic Studies Jakarta)
Wahyuddin Halim, MA., Ph.D. (UIN Alauddin Makassar) Muhamad Bindaniji, Lc., S.Th.I. (STAINU/UNUSIA Jakarta)
Lailial Muhtifah (IAIN Pontianak)
M. Jhoni (UIN Raden Fatah Palembang) Chair: s-25
S Mahmudah Noorhayati (Institut Agama Islam Sahid Bogor) Achmad Fawaid, M.A., M.A. (S3 Ilmu-Ilmu Humaniora FIB UGM Yogyakarta) 82

Chair: 0-10 Panelists:

Prof. Dr. Fatah Syukur, M.Ag. (UIN Walisongo, Semarang) 66 Nurul Huda, M.Fil.I. (IAI Nurul Jadid Probolinggo)
Rojabi Azharghany, M.Si. (Universitas Muhammadiyah Malang)
PANELISTS: Musha Miftah, M.H. (IAI Nurul Jadid Probolinggo)
Dr. Wan Hasan Wan Embong (Universiti Teknologi Malaysia) Abdurrahman, M.Pd.I. (S3 UIN Maulana Malik Ibrahim Malang)
Dr. Saparudin, M.Ag. (UIN Mataram) Ainul Yakin, M.H.I. (S3 UIN Sunan Ampel Surabaya)
Rezza Maulana, (UIN Sunan Kalijaga Yogyakarta) Chair:o-2
Abu Hasan Agus R (S3 IAIN Jember) Prof. Dr. H. Muh. Zuhri, M. A (IAIN Salatiga) 56
Mustamar Iqbal Siregar (IAIN Langsa, Aceh)
Chair: 0-15 Panelists:
Prof. Dr. H. Budihardjo, M. Ag (IAIN Salatiga) 68 Dr. Mardia (STAI DDI Pinrang Sulawesi Selatan)
Hanik Yuni Al yah M.Pd. (UNSURI Surabaya)
Panelists: Heny Gustini Nuraeni (UIN SGD Bandung)
Ahmad Ihwanul Muttaqin (Institut Agama Islam Syarifuddin Lumajang) Dr. Akmal Mundiri (IAI Nurul Jadid Paiton Probolinggo)
Fatihunnada, Lc., M.A. (UIN Syarif Hidayatullah Jakarta) Prof. Dr. H. Muh. Zuhri, MA. (IAIN Salatiga)
Tedi Rohadi (IAIN Syekh Nurjati Cirebon) Irzum Farihah, MA. (STAIN Kudus)
Muslih (UIN Walisongo Semarang)
M Fadli Havera (STAI Taruna Surabaya) Chair: 0-3
Prof. Dr. H. Budihardjo, M. Ag. (IAIN Salatiga) Dr. Saifuddin Zuhri Qudsy, MA (UIN Sunan Kalijaga, Yogyakarta) 84

Religion and Popular Culture Panelists:

Kirana Nur Lyansari (IAIN Surakarta)
Chair: s-10
Sri Hadijah Arnus (IAIN Kendari)
Dr. Yanwar Pribadi (UIN Sultan Maulana Hasanuddin Banten) 70
Yuminah R. (STAI al-Karimiyah Depok)
Inayatul Ulya, M.Si. (Institut Pesantren Mathaliul Falah)
Panelists:
Karkono (Universitas Sebelas Maret)
Dr. Yanwar Pribadi (UIN Sultan Maulana Hasanuddin Banten)
Muhammad Latif Fauzi, M.A. (IAIN Surakarta-Leiden University)
Wahyudi Akmaliah, M.A. (PMB-LIPI)
Al Farabi, M.H.I. (LIAS-Leiden University)
Subkhi Ridho, M.Hum. (Institute of Islamic and Political Studies Yogyakarta)

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Philosophy, Sacred Texts, and Practices of Truth
Chair:s-15
Subkhani Kusuma Dewi, M.Fil., M.A. (UIN Sunan Kalijaga Yogyakarta) 88

Panelists:
Dr. Ali Imron, M.Si. (Asosiasi Studi Hadis Se-Indonesia)
Dr. (cand) Zunly Nadia, M.A. (STAI Sunan Pandanaran Yogyakarta)
Rizqa Ahmadi, Lc., M.A. (IAIN Tulungagung)
Anif Yuni, M. (UIN Sunan Kalijaga Yogyakarta)
Dr. Alfatih Suryadilaga, M.Ag. (Asosiasi Studi Hadis Se-Indonesia)
Chair:s-16
Dr. Islah Gusmian, S.Ag., M.Ag. (Fakultas Ushuluddin dan Dakwah IAIN Surakarta)
90
Panelists:
Dr. Abdul Mustaqim, S.Ag., M.Ag. (UIN Sunan Kalijaga Yogyakarta)
Dr. Jajang Arahmana, M.Ag. (UIN Sunan Gunung Jati Bandung)
Mohamad Yahya, M.A. (STAI Pandanaran Yogyakarta)
Dr. Ahmad Baidlawi, S.Ag., M.Ag. (UIN Sunan Kalijaga Yogyakarta)
Siti Mariatul Kiptiyah, S.Th.I. (Mahasiswa Pascasarjana UIN Sunan Kalijaga
Yogyakarta)

Chair:s-17
Dr. Musolli (IAI Nurul Jadid Probolinggo) 93

Panelists:
Ahmad Fawaid, M.Th.I. (IAI Nurul Jadid Probolinggo)
Muslihun (Sekolah Tinggi Kiai Haji Abdul Halim Pacet Mojokerto)
Ikhwan Amali (Institut Dirasah Islamiyah Al-Amien Madura)
Ulya Fikriyati (Institut Ilmu Keislaman Annuqayah Madura)
Muhammad Makmun (S3 UIN Sunan Kalijaga Yogyakarta)
Chair: o-1
Dr. phil. Sahiron Syamsuddin, M.A. (UIN Sunan Kalijaga, Yogyakarta) 95

Panelists:
Dr. Jajang A Rohmana (UIN Sunan Gunung Djati Bandung)
Dr. Wardani, M.Ag. (UIN Antasari Banjarmasin)
Ridhoul Wahidi (Universitas Islam Indragiri)
Ahmad Khoirul Fata (IAIN Sultan Amai Gorontalo)
Dr Salamah Noorhidayati, M.Ag. (IAIN Tulungagung)
Chair: o-13
Dr. Ade Sofyan Mulazib (UIN Syarif Hidayatullah Jakarta) 96

Panelists:
Faizal Amin (IAIN Pontianak)
Muhammad Fahmi (UIN Sunan Ampel Surabaya)
Saeful Fachri (STIE Banten)
Dr. Martha Beck & Dr. Nurasiah, M.A. (UIN Sumatera Utara)
Dr. Muhammad Noupal, M.Ag. (UIN Raden Fatah Palembang)

Diversity and Religiosity, Reinventing Religious

Pluralism in Indonesia and Beyond
Chair:i-6
Dr. phil. Al Makin, M.A. (UIN Sunan Kalijaga Yogyakarta) 99

Panelists:
Imran Muhammad Taib, PhD (MUIS Singapore)
Dr. Moeh. Suhada (UIN Sunan Kalijaga Yogyakarta)
Dr. Yusrizal Effendi (IAIN Batusangkar Padang)
Dr. Kamaruddin Mustamin (IAIN Sultan Amai Gorontalo)
Rizal Darwis, M.Ag. (IAIN Sultan Amai Gorontalo)

Religion and Ecology

Chair: i-12
Samsul Maarif (CRCS, Graduate School of Interdisciplinary Studies, UGM) 100

Panelists:
Hudriansyah, Lc., M.A (IAIN Samarinda)
Siti Tarawiyah, M.Pd.I (Universitas Nahdatul Ulama, Kalimantan Selatan)
Samsul Maarif (CRCS-UGM).
Sholahuddin, MA (UNISNU Jepara)
Gregory Vanderbilt (Western Mennonite University, USA)

4
 Integration of Islam and Science

INTEGRATION OF ISLAM AND IMPACTS OF CLIMATE CHANGE ON DISCHARGE AT KONTO

UPSTREAM WATERSHED INDONESIA
SCIENCE Eko Noerhayati , Azizah Rachmawati 2, Sri Harini 3 and Nor
1

Chair: Dr. Sri Harini, M.Si. Atiah Ismail4

(UIN Maulana Malik Ibrahim Malang) 1, 2 [Department of Civil Engineering, Faculty of Engineering,
Tittle of Panel University of Malang Islamic, Malang, East Java of Indonesia]
Watershed Sustainability Index 3 [Department of Mathematics, Faculty of Science and Technology,
Maulana Malik Ibrahim State Islamic University of Malang, East
Panelists Java of Indonesia]
Prof. Toshifumi Sakaguchi (Prefectural University of 4 [Department of Landscape Architecture Faculty of Design and
Hiroshima), Dr. Ir. Eko Noerhayati, dkk. (Universitas Islam Architecture Universiti Putra Malaysia]
Malang), Romaidi, PhD (UIN Maulana Malik Ibrahim Malang),
[email protected]
Tarranita Kusumadewi, MT (UIN Maulana Malik Ibrahim
Malang), Aisyah Nur Handryant, ST, M.Sc., dkk. (UIN Changing of global climate impact on Watershed water
Maulana Malik Ibrahim Malang) availability. Impact of climate change on rainfall affecting river
discharge uctuations in the rainy season and dry season. Data
Panel Description
on climate, rainfall and discharge observed in (2004-2013) used
The panels will discuss current issues related sustainable to calibrate and validate the model, then to predict the discharge
development especially in Islamic perspective in order to face that ows based Thornwaite Matter Water Balance.
global challenge such as global warming and climate change. Evapotranspiration value in this research were obtained using a
Multidisciplinary knowledge will bring together during this computer program CropWat 4 Window Version 8. The value of
panels in order to create integrated solution for sustainable water holding capacity (WHC) was obtained from laboratory
development such as Environmental Architecture, Urban tests. Showed that there are differences in the pattern of
Design and Landscape. Moreover, the focus of this panels are discharge stream that ows in the watershed upstream Konto
issues related water resource management, building rainy season and the dry season. The relationship between the
performance, urban resilience, sustainability landscape and discharge Konto upstream watershed with climate Summer is
environment. The result of panels will be published in Journal of the season Discharge (Q) = 4.284 - 0.1700 T (Temperature
Islamic Architecture and other indexed journal. average) and the rainy season is the discharge (Q) = -28.57 +
1.354 T (Temperature average).

Keywords: Climate Change, Discharge, Konto Watershed,

APPLICATION OF MARINE MICROBES TO BIOSENSING Temperature
AND ELEMENTAL RECOVERY
Toshifumi Sakaguchi
Department of Life Sciences -Faculty of Life and Environmental IMPLEMENTATION OF HELP INDICATORS IN WATERSHED SUSTAINABILITY
Sciences -Prefectural University of Hiroshima, Nanatsuka, AS PREVENTIVE URBAN RESILIENCE
Shoubara, Hiroshima, Japan] and Department of Environmental Tarranita Kusumadewi1, Aisyah Nur Handryant2, Sri
Sciences- Faculty of Life and Environmental Sciences -Prefectural Harini3, Prima Kurniawaty4
University of Hiroshima, Nanatsuka, Shoubara, Hiroshima, Japan 1,2,4 [Architecture Department, Faculty of Science and Technology,
[email protected] UIN Maulana Malik Ibrahim, Malang]
3 [Mathematics Department, Faculty of Science and Technology,
Marine is occupied about 70 % on the earth. The environmental UIN Maulana Malik Ibrahim, Malang]
diversity Tellurium is a chalcogenic element which plays [email protected]
important parts in material industries. It has been applied to
produce various semiconductive materials and photosensitive The Watershed Sustainability Index has become one of the key
and electrical devices. Meanwhile, because there is no speci c potential indicators since river and its watershed giving great
place for the mining of this element, tellurium is only produced in uence in the structure, pattern and regional circumstances.
by the copper smelting process from cupper sul de ores. The In order to maintain the functionality and usability of the river
simple and effective recovery method is required from the waste basin, integrated effort from multidisciplinary knowledge is
or terminal products. needed, speci cally regarding the analysis of the sediment
Some kinds of microbes are capable of growing with reduction probability, the condition of the dam, the land use that leads land
of tellurium oxyanion. So far, many tellurite and/or tellurate opening and the water quality. The assessment of Watershed
reducers have been found from soils, sediments, and enteral Sustainability Index (WSI) is an effort to perform sustainability
environments. Microbial reduction of tellurium is paid attention index calculations that applied in four major aspects, that are
as a simple and practical method to achieve its selective hydrology (h), environment (e), life (l) and regulations or policies
recovery in the single substance. In this presentation, we report (p). The involvement of stakeholders from various agencies is
the possibility of marine microbes on their abilities forward needed to upscale watershed quality toward sustainability city
tellurium conversion and recovery. in Indonesia.
Keywords: Bioconversion, Elemental recovery, Marine Keywords: watershed sustainability index, HELP, urban
resource, Microorganism resilience
5
 Integration of Islam and Science

BIODEGRADATION OF LEAD BY LEAD-RESISTANT BACTERIA Kampong riverbank through Comprehensive. Assessment

ISOLATED FROM OIL WASTEWATER TREATMENT System for Built Environment Ef ciency for Urban Development
Romaidi1, Nur Roqi Dunyana1, Bayyinatul Muchtaromah1, (CASBEE-UDe) Tools. The method is that the assessment of
Akira Kikuchi2 and Tatsuya Ueki3, Toshifumi Sakaguchi4 QUD is based on the triple-bottom-line approach. Based on that
1[Department of Biology, Faculty of Science and Technology, approach, this tool adopts the three classi cations of
Universitas Islam Negeri (UIN) Maulana Malik Ibrahim Malang, environment, society, and economy as major items of Quality
Indonesia] (Q). The result of environmental quality in Jodipan kampong
2 [Faculty of Agriculture and Graduate Program, University of riverbank is 2.1. This score indicates a low value and below the
average of the environmental quality standards. This research is
Brawijaya, Malang, Indonesia]
also assessing the water quality in the river through BOD and
3 [Marine Biological Laboratory, Graduate School of Science,
COD Kemmerer Water Sampler to shows that the poor
Hiroshima University, Japan]
environmental quality is in line with poor water quality.
4 [Faculty of Life and Environmental Science, Prefectural University
of Hiroshima, Japan] Keywords: Water quality, environmental, assessment, Brantas
[email protected] river basin

Oil exploration as an example of anthropogenic activities have

resulted in an environmental concern as they are comprised of
residual hydrocarbons and metals. Our study found that
wastewater sample taken out from traditional oil eld, Chair: Dr. Aksin Wijaya, M.Ag. (IAIN Ponorogo)
Bojonegoro District, East Java, Indonesia contains not only
hydrocarbon pollutant but also high concentration of lead (Pb).
Tittle of Panel
Following the hypothesis that endogenous bacterial
communities have an enhanced tolerance to lead toxicity, we The Epistemology of Tafsir Maqashidi: From Theocentrism
isolated and characterized Pb-resistant bacteria from oil waste to Theoantropocentrism and Anthropocentrism
water sample and determined whether they could degrade Pb
ions from medium. The indigenous bacteria taken out from oil
Panelists
wastewater sample were cultured in nutrient broth (NB) Dr. Ngainun Naim (IAIN Tulungagung)m Dr. Ahmad Zainal
medium containing lead (II) chloride (PbCl2) with different Abidin, M.A. (IAIN Tulungagung), Dr. Abid Rohmanu (IAIN
concentration. Degradation of lead content by lead-resistant Ponorogo), Dr. Lilik Umi Kaltsum, M.A. (UIN Syarif
bacterial strains was determined by using atomic absorption Hidayatullah Jakarta)
spectrophotometry (AAS) [5]. Our result found 11 bacterial
strains that highly resist to to 10 mM lead ions. Of the 11 strains, Panel Description
we randomly selected two bacterial strains for further lead
degradation and they could reduce high percentage of Pb ions Ian G. Barbour classi es the relation of religion and knowldge
from medium, as well they could also grow at varies into: con ict, independency, dialogue, and integration. In the
temperature or more than their original environment. The context of Indonesia, the integratif relation between religion
bacterial strains could be used for bioremediation of the toxicity and knowledge become dominant discourse. It goes as well as
of lead contamination. the growth of PTAI (Islamic University), mainly relates to the
institutional transformation from IAIN to UIN. For that reason,
Keywords: Isolation, lead-resistant bacteria, oil wastewater the discourse of integration is basicly a pragmatic thing in
relation of the change of institutional status.
The integration of religion and knowledge is still becoming
INTEGRATED ENVIRONMENTAL QUALITY ASSESSMENT OF
debatable thing and leaving many problems. Those problems
JODIPAN KAMPUNG RIVERBANK, MALANG, INDONESIA nally lead to the dilemma between 'islamic identity' and
Aisyah Nur Handryant1*, Sri Harini2, Prima Kurniawaty3 'academic excellence' The study toward Islam has many
and Tarranita Kusumadewi4 perspectives: philosophy, theology, science/humaniora. But,
1,3,4 [Architecture Department, Faculty of Science and Technology, The islamic studies are dominantly still very normative. Islamic
UIN Maulana Malik Ibrahim, Malang] study from the philosophy perspective (critical study) and
2 [Mathematics Department, Faculty of Science and Technology theology (inclusive study) do not grow well. In fact, those two
UIN Maulana Malik Ibrahim, Malang] perspectives become the basic structure of science integration
[email protected] construction. If it does not so, it is possible that the practice of
integration will merely produce puritanical understanding
Malang city has been experiencing development from year to toward Islam.
year, its population has increase up to 1,58% every year. That Base on the problem above, here are some important questions:
increasing has lead ecosystem degradation caused human Where should the discourse and integrated discussion begin? In
interventions towards nature, as well as resulting declining of what level?; How to place the integration of knowledge in the
health standard, decreasing of human comfort and reduction of context of material and approach?; How to apply the concept of
natural resources. Jodipan itself is one of the kampong in integration in the research?; How is the implementation of
Malang City which stands along on the Brantas riverbanks. The integration in the many elds of islamic studies? Each panelist
existence of this kampong has gives big impact for water quality will concern answering some of the questions above in his
since their communities' activities are very depending to river. article. The article will be published after that in Islamic studies
This research is aim to assess environmental quality in Jodipan journal.
6
 Integration of Islam and Science

MISTIKO-FILOSOFIS: EPISTEMOLOGI INTEGRASI ILMU MULYADHI persuasively preached to convert to Islam. Not to convert to
KARTANEGARA Islam is not only ignoring human nature, but also denying the
Ngainun Naim nal prophet of God. Even being exclusive in faith, but Quraish
[IAIN Tulungagung] Shihab considers it is important for Muslims to respect other
[email protected] faiths and to uphold social justice in a way that Muslims can live
in peace, dialogue and cooperation with non-Muslims while not
Artikel ini bertujuan untuk melacak epistemologi integrasi ilmu compromising their faith.
yang dikembangkan oleh Mulyadhi Kartanegara. Relasi ilmu Keywords: trah, Islam,authentic meaning, exclusive thinking,
dan agama menarik perhatian perguruan tinggi keislaman positive behaviour
dalam beberapa tahun terakhir, khususnya dengan banyaknya
transformasi kelembagaan dari I A I N menjadi U I N . MISTIFIKASI EPISTEMOLOGI HUKUM ISLAM KAUM PURITAN:
Transformasi tersebut semestinya tidak sebatas transformasi PERSPEKTIF ILMU SOSIAL PROFETIK
institusional, tetapi juga diikuti dengan basis loso s yang
Abid Rohmanu
mapan. Landasan loso s yang mapan berimplikasi pada
[IAIN Ponorogo]
konstruksi keilmuan yang dikembangkan, pembangunan
[email protected]
tradisi akademik, dan aplikasinya pada tataran teknis-
metodologis. Dalam kerangka inilah pemikiran Mulyadhi This paper intends to elaborate a model of theoanthropocentric
Kartanegara penting untuk digali lebih jauh sebagai bahan Islamic law studies. The model is important because
penting dalam mengembangkan paradigma keilmuan di contemporary trend in islamic law studies refers to puritanic
perguruan tinggi keislaman. Buku-buku dan tulisan Mulyadhi orientation. On the other side, the study of islamic law ( qh and
Kartanegara dan penulis lainnya yang berkaitan dengan tema ushul al- qh) is almost never attributed to the issue of legal
penulisan menjadi bahan kajian dan analisis artikel ini. Hasil paradigm, whereas the legal paradigm is basis. The awareness
penelitian menyebutkan bahwa basis epistemologi integrasi of legal paradigm is so urgent by which the orientation of islamic
ilmu yang dikembangkan Mulyadhi Kartanegara bercorak law to be developed. Methodologically, this paper uses
mistiko- loso s. Mulyadhi Kartanegara membangun Kuntowijoyo's ideas of prophetic social science as a tool of
epistemologi yang khas dengan mengapresiasi aspek intuitif analysis to the Puritans' epistemology of islamic law. From the
dan merekonstruksi warisan lsafat Islam klasik. paper discussion, it is concluded that epistemological
demysti cation is very urgent for the contemporary study of
Katakunci: mistiko- loso s, epistemologi, integrasi ilmu,
Islamic law as a counter to the trend of puritanic orientation.
Mulyadhi Kartanegara
Epistemological demysti cation, rstly, is to make
transformation of deep structure of law (theological
perspective), from theocentrism to theoanthropocentrism legal
EXCLUSIVE THINKING AND POSITIVE BEHAVIOR: THE AUTHENTIC MEANING paradigm. Transformative theology as deep structure has ability
OF ISLAM AS A RELIGION OF NATURE IN QURAISH SHIHAB'S THOUGHT to contextualize Islamic law to be relevant not only to the faith
Ahmad Zainal Abidin community but to the society at large. The second step of
[IAIN Tulungagung] epistemological demysti cation is to develop theoretical frame-
[email protected] work. Kuntowijoyo in this context offers analytic-synthetic
theory. He claims the theory accommodates the vision of
There are a few primary questions can be asked of religious demysti cation as a link to the transformative theological
urgency related to human life. Can humans escape from foundation.
religion? Why would they have any de nite religion? Why
Keywords: misti kasi, demisti kasi, teoantroposentris, hukum
should Islam be religion? These questions are answered by
Islam
Quraish Shihab in his tafseer that to have religion is a nature,
while the religion of nature is Islam as the teachings of the
Prophet Muhammad, the last prophet. The focus of this
research is: how is the authentic meaning on the concept of EPISTEMOLOGI QUR'ANI: ANALISA PENGGUNAAN KATA RA'A, NAZHARA,
Islam as a religion of nature according to M. Quraish Shihab? DAN BASHARA DALAM AL-QUR'AN
This study aimed at analyzing Quraish Shihab's argument on Lilik Ummi Kaltsum
Islam as a religion of nature in the Qur'an, and explaining the [UIN Syarif Hidayatullah Jakarta]
authentic meaning on the concept of Islam as a religion of
[email protected]
nature. This research is a textual study using hermeneutics
method. Hermeneutics theory utilized is the theory of double Epistemologi merupakan studi loso s tentang asal, struktur,
movement by Fazlur Rahman with an emphasis on tracking the metode-metode kesahihan dan tujuan pengetahuan.
authentic message or moral ideal as outlined in Tafsir Al- Epistemologi membicarakan tentang pengetahuan bukan
Mishb h. Based on the research, it is concluded that the tentang ilmu pengetahuan, termasuk menjelaskan proses dan
authentic meaning on the concept of Islam as a religion of prosedur yang memungkinkan melahirkan pengetahuan,
nature according to the Quraish Shihab is an exclusive belief and misalnya mengindra, berpikir dan merasa yang akan
a positive behavior. When all prophets are Muslims, but based membuahkan pengetahuan. Dua tokoh utama epistemologi
on the view of Ibn Kasir's tafseer, Quraish Shihab states that all adalah Plato dan Aristoteles. Bagi Plato semua pengetahuan
humans alive after Muhammad, the last prophet, should manusia bersumber dari dunia ide. Sedangkan menurut
embrace Islam as part of their submission form to Allah by Aristoteles pengetahuan hanya bisa diperoleh melalui
voluntary and peacefulways. Non-Muslims should be pengalaman empiris atau pengalaman inderawi (hissiyyah).
7
 Integration of Islam and Science

Sebuah pengetahuan berawal dari hasil serap inderawi yang EVALUASI DESAIN PEMBELAJARAN SAINS MELALUI
kemudian menjadi sebuah gambaran (Inggris: concept/Arab: MODEL ADDIE DI SEKOLAH-SEKOLAH ISLAM DI LAMONGAN
tasawwur) yang tersimpan dalam pikiran seseorang. Secara Abd. Ghofur
garis besar dua hal inilah sumber pengetahuan menurut [STKIP PGRI Lamongan]
Epistemologi Barat. Al-Qur'an memberikan informasi berbeda [email protected]
terkait sumber pengetahuan. Ada beberapa kata kunci yang
bisa digunakan untuk merumuskan epistemologi Qur'ani yaitu Penelitian ini bertujuan untuk mengevaluasi desain
ra'a, nazhara, bashara, dzauq, syu'ur, ya'qilu, yafhamu dan pembelajaran sains oleh guru dengan mengadopsi model
yafqahu. Rangkaian kata-kata tersebut bila diklasi kasi dan ADDIE (Analysis, Design, Development, Implementation,
dikategorikan akan terbangun sebuah sistem epistemologi Evaluation) di sekolah Islam di Kabupaten Lamongan.
Qur'ani. Penelitian ini hanya mefokuskan kepada tiga kata yaitu Penelitian ini dilakukan selama empat bulan menggunakan
ra'a, nazhara, bashara. rancangan deskriptif kualitatif dengan teknik pengumpulan
data melalui angket, wawancara, dan observasi. Subyek
penelitian adalah siswa kelas VII MTs Putra Putri dan MTs
Maslakul Huda yang dipilih secara purposive sampling. Hasil
Chair: Dr. Abd. Ghafur (STKIP PGRI Lamongan) penelitian menunjukkan bahwa aktivitas pembelajaran sains di
dua sekolah Islam tersebut lebih banyak dilakukan di dalam
Tittle of Panel kelas, sebab keterbatasan ruang laboratorium dan alat
Integrasi Islam dan Sains dalam Pendidikan Sains di praktikum. Metode pembelajaran yang sering digunakan oleh
Sekolah Islam di Indonesia guru adalah ceramah, demonstrasi, diskusi, dan penugasan.
Sebagai sekolah berlatarbelakang Islam, para guru juga
Panelists
sesekali menyisipkan pesan nilai-nilai Islam yang relevan
Prof. Dr. Joel C. Kuipers (George Washington University), dengan materi sains yang sedang diajarkan. Sedangkan
Masthuriyah Sa'dan, M. Hum. (UIN Sunan Kalijaga Yogyakarta), karakteristik Pembelajar pada dua sekolah tersebut memiliki
Askuri (Universitas Gadjah Mada Yogyakarta), Ulil Fitriyah (UIN respon yang beragam dalam mengikuti setiap proses
Maulana Malik Ibrahim Malang), Agus Ikhwan Mahmudi (S3 pembelajaran sains yang dilakukan oleh guru.
Universitas Negeri Malang)
Katakunci: Evaluasi Desain Pembelajaran Sains, Sekolah Islam

Panel Description
MERANGSANG DISKUSI TENTANG INTEGRASI AGAMA DAN
Beberapa tulisan ini merupakan kajian konseptual dan hasil
SAINS DI ANTARA SISWA DI SEKOLAH AGAMA INDONESIA
penelitian yang dilatarbelakangi dari sebuah realita bahwa
sebagai Negara dengan penduduk muslim terbesar di dunia, Joel C. Kuipers
Indonesia sedang mengalami kebangkitan yang bermuara pada [George Washington University]
simbol keislaman. Namun, ditengah gencarnya Islamisasi di [email protected]
era modern dalam beragam segmen tersebut, ada satu hal
Dalam sebuah lokakarya yang ditujukan untuk pengembangan
yang terlewatkan, yakni terkait masih rendahnya kemampuan
integrasi sains dan Islam di sekolah-sekolah Islam di Jawa,
literasi sains (TIMMS, 2015). Hal ini menunjukkan bahwa
menjadi jelas bahwa banyak guru, peneliti dan pihak lain dapat
tingkat rendahnya literasi sains itu dialami oleh anak-anak
mengintegrasikan keduanya, dan masalahnya adalah
muslim. Selain itu, realita di mayoritas masyarakat muslim
mengidenti kasi jalan yang benar. Hal ini juga menjadi jelas
menempatkan pendidikan sains hal yang berbeda dengan
bahwa hanya menyesuaikan kurikulum tanpa merekrut siswa
pendidikan agama. Pembedaan pada dua aspek tersebut juga
sebagai mitra dalam proses integrasi - adalah jalur yang salah.
menjadi salah satu alasan ketidaktertarikan masyarakat
Integrasi bukanlah titik akhir statis, ini adalah proses sosial dan
muslim untuk mempelajari sains. Padahal, di dalam Al-Qur'an,
diskursif di mana tujuan, proses, dan hasil diperdebatkan dan
menurut (Purwanto,2014; Kemenag LIPI, 2016) terdapat lebih
dinegosiasikan. Untuk merangsang diskusi semacam itu, siswa
dari 800 ayat yang membahas tentang sains. Makalah yang
SMP Jawa dan menganggap perdebatan tentang integrasi
rencananya dipanelkan ini dikaji melalui interdisiplin ilmu,
dapat sesuai dengan wacana. "Mengintegrasikan integrasi" ke
diantaranya teknologi pendidikan, antropologi bahasa, budaya
dalam kelas melalui diskusi di sekolah Islam mungkin
dan agama, psiko-linguistik, lsafat Islam, dan psikologi
mengharuskan guru untuk berpartisipasi sebagai fasilitator,
pendidikan. Walaupun berasal dari beragam disiplin ilmu
bukan penyebar pengetahuan.
tersebut, semua tulisan mengarah pada pentingnya instegrasi
Islam dalam pendidikan sains. Berdasarkan kajian tersebut, Katakunci: Integrasi, Agama, Sains
secara umum beberapa pertanyaan yang menjadi bahan diskusi
panel diantaranya: 1) apakah rendahnya literasi sains terkait
dengan agama? (merujuk pada doktrin Imam al-Ghazali PERSEPSI GURU DALAM POLA INTEGRASI ISLAM DALAM
tentang dikotomi ilmu keduniaan dan ilmu keagamaan), 2) PENDIDIKAN SAINS DI SEKOLAH-SEKOLAH ISLAM
bagaimana sains diajarkan di sekolah-sekolah Islam? Apa Askuri dan Joel C. Kuipers
tantangan yang dihadapi siswa dan guru?, dan 3) bagaimana [Universitas Gadjah Mada dan George Washington University]
wacana keagamaan bisa diintegrasikan dalam pengajaran
[email protected]
sains untuk meningkatkan hasil pembelajaran sains?. Jika
pengajuan proposal panel ini diterima, beberapa makalah Di tengah kebangkitan Islam di Indonesia, sekolah-sekolah
tersebut diharapkan bisa dipublikasikan dalam forum AICIS ke- Islam berupaya membangun pencirian pendidikan sains di
17, baik dalam bentuk jurnal maupun prosiding. sekolah-sekolah Islam. Salah satu pencirian yang diupayakan
8
 Integration of Islam and Science

ialah mengintegrasikan Islam dalam pendidikan sains. Upaya siswi perempuan maupun siswi laki-laki sehingga tidak terjadi
ini disadari urgensinya bagi para guru sains di sekolah-sekolah diskriminasi. Ketiga, terdapat bentuk-bentuk seksisme dalam
Islam, tetapi tidak semua bisa mengintegrasikannya beberapa pendidikan sains di dua sekolah Islam tersebut. Bentuk
alasan. Secara umum, integrasi Islam dalam pendidikan sains seksisme itu adalah domesti kasi anak perempuan oleh orang
di sekolah-sekolah Islam mengikuti pola hubungan sebagai tua, guru dan kepala sekolah kemudian harapan tinggi orang
berikut: (1) pendidikan sains dikontekstualisasikan dengan tua terhadap anak perempuan agar anaknya menjadi anak yang
nilai-nilai agama; (2) pendidikan sains harus bersumber pada sholihah dan berakhlak mulia.
nilai-nilai Islam; dan (3) pendidikan sains dan pendidikan Katakunci: Perempuan, Sains, Seksisme
agama tidak saling terkait dan diajarkan secara terpisah. Akan
tetapi, hal ini perlu kearifan tersendiri demi meningkatnya
literasi sains di kalangan siswa Muslim.
HIMMAH SAINS PADA PENDIDIKAN ISLAM DALAM INTEGRASI
Kata Kunci: Pendidikan sains, integrasi Islam, sekolah Islam SAINS-ISLAM
Agus Ikhwan Mahmudi
[Mahasiswa S3 Psikologi Pendikan Universitas Negeri
INTEGRASI ISLAM DALAM PENDIDIKAN SAINS SEBAGAI
Malang/Pengasuh Ponpes Al-Ittihad Malang]
UPAYA PENINGKATAN LITERASI SAINS SISWA DI SEKOLAH ISLAM
[email protected]
Ulil Fitriyah
[UIN Maulana Malik Ibrahim Malang] Saat ini, sains pada pendidikan Islam belum sebaik pada
fi[email protected] pendidikan Umum. Dari 713 peraih Nobel, ada hanya 12 orang
yang muslim. Dalam Jurnal Intelligence, pendidikan agama
Penelitian ini dilatar belakangi oleh rendahnya literasi sains dianggap sebagai faktor rendahnya sains. Namun, fakta sejarah
pada sekolah Islam di Indonesia. Landasan rasionalnya berpijak membuktikan bahwa mayoritas ilmuwan dari peradaban
kepada minimnya minat siswa sekolah Islam untuk mediterania peletak dasar banyak sains modern adalah
mempelajari sains, padahal pada abad pertengahan sejarah ilmuwan sekaligus agamawan/kyai. Dalam berbagai jurnal,
Islam, banyak lahir ilmuwan muslim yang temuannya dijadikan Goal Setting menjadi faktor penting dalam keberhasilan
sebagai pijakan bagi perkembangan sains modern. Penelitian pendidikan. Himmah/goal setting sains dalam pendidikan
deskriptif kualitatif ini bertujuan untuk mengetahui bagaimana Islam menghambat integrasi sains dan Islam? Penelitian ini
integrasi Islam dalam pendidikan sains dapat meningkatkan dilakukan dengan melibatkan 18 sekolah Islam di Jatim dan
literasi sains siswa tingkat SMP di sekolah Islam. Data diambil Jateng.
dari dua sekolah Islam di Malang: MTs Negeri 3 kabupaten Observasi juga dilakukan di Aceh, Kaltim, dan Banten.
Malang dan MTs Sunan Kalijogo kota Malang melalui Penelitian dilakukan dengan pendekatan deskritif kualitatif.
wawancara, observasi nonpartisipan,angket dan video Data dikumpulkan dengan angket, wawancara, dan
etnogra . Hasil dari penelitian ini menunjukkan bahwa (1) pengamatan. Hasil penelitian menunjukkan bahwa
Stakeholders pendidikan mengharapkan adanya integrasi himmah/goal setting siswa terhadap sains pada pendidikan
islam dalam pendidikan sains, (2) Semangat integrasi Islam dan Islam masih rendah yang disebabkan beberapa faktor antara
sains sudah termaktub dalam kurikulum 2013, namun lain demarkasi sains dan agama. Himmah Islamtinggi dalam
penerapannya masih belum maksimal, dan (3) Stakeholder banyak sektor: mode, ekonomi, kuliner, SDM, pun pendidikan.
pendidikan sepakat bahwa integrasi Islam dalam pendidikan Namun, himmah sains masih rendah.
sains dapat dapat meningkatkan literasi sains siswa tingkat
SMP di sekolah Islam. Kata Kunci: Himmah Sains, Integrasi Sains-Islam

Katakunci: integrasi Islam, pendidikan sains, literasi sains,

sekolah Islam
Chair: Prof. Dr. Amril M, M.A. (UIN Sultan Syarif Kasim Riau)
PEREMPUAN & SAINS: SEKSISME DALAM PENDIDIKAN SAINS DI Tittle of Panel
SEKOLAH ISLAM YOGYAKARTA Ibuilding Muslim Reliability Based on the Integration Islam
Masthuriyah Sa'dan and Science
[UIN Sunan Kalijaga Yogyakarta]
Panelists
[email protected]
Dian Cita Sari, M.Pd.I. (S3 UIN Sultan Thaha Jambi), Ahmad Zaki,
Kajian ini merupakan penelitian kualitatif di dua sekolah Islam M.Sc. (S3 University of Malaya Malaysia), Illam Sarima Lubis (IIUM
di daerah istimewa Yogyakarta yakni di MTs Assala yyah Mlangi Malaysia), Amelia Setiani (Universitas Riau)
Sleman dan SMP Ali Maksum Krapyak Bantul terhadap siswi-
siswi di dua sekolah Islam tersebut. Riset ini menemukan Panel Description
bahwa pertama, dalam event-event kejuaraan sekolah baik This panel discusses the integration of Islam and science. The
regional maupun nasional, anak perempuan selalu lebih unggul integration of Islam and science has meaning with deep
atau lebih juara dalam hal sika, kimia dan biologi ketimbang in uence, as formulated from the Qur'an, As-Sunnah and
anak laki-laki. Kedua, dalam hal kebijakan pendidikan, prominent contemporary Muslim scholars. The integration of
pemerintah dalam hal ini Dinas Pendidikan dan Kementerian Islam and this science will be examined through the approach of
Agama mengajak seluruh guru dan kepala sekolah agar applying several sciences, including education, technology,
memberikan pendidikan yang setara kepada semua siswa baik mathematics, and civil engineering. In each of these areas,
9
 Integration of Islam and Science

there is a next-generation education formulation. Which aims to socio-cultural country so that they can realize an independent,
print quali ed persons, towards the rise of Muslims and the just, prosperous, civilized and civilized society. Mental
glory of Islam. The approach to integrating Islam from every revolution can utilize ablution as a process of education of
concept of this eld of science requires more fundamental character/mental revolution of future generation Indonesia in
technical applications to be more easily developed in every order to bring the nation of Indonesia mecapai happiness of life
learning process. It can also create learning by combining in the world and the hereafter. Through wudu, educators can
Islamic values contained in the concept of tarbiyah madal make multi-use values, both physical health and psychic health
hayah. Its special value is the tawhid (unity) which is the as a succession of character education/mental revolution of
spiritual and material unity, the unity of body and soul, the unity future generations of Muslims.
of the world and the hereafter, and the unity of thought and
Katakunci: ablution, mental revolution, future generation
action. One indicator of the success of Muslim awakening is the
creation of a quality culture. The main question: How do
academic roles and functions answer the challenges of the BETWEEN ISLAM AND CIVIL ENGINEERING
global era? Central Panel: Building educational resilience Ahmad Zaki
toward the rise of Muslims in the era of globalization. Pro le [University of Malaya Malaysia]
panel: Educational Pro le The era of globalization in Muslim [email protected]
dominance. How to publish a work by gathering global
opportunities and challenges. Revise ideas, and post. Islamic civilization in the Gold Era has contributed signi cantly
to the eld of Civil Engineering. There are many of the
monumental work that has been built in the Age of the Omayyad
and Abbasid, such as the success of building dams, irrigation,
THE EXISTENCE OF PTKIN IN THE GLOBALIZATION ERA roads, high-rise buildings and etc. Islamic civilization already
had civil engineers in the 9th century AD before the western
Prof. Dr. Amril M, M.A.
world claimed in the 18th century AD. Islam has encouraged
[UIN Sultan Syarif Qasim Riau]
civil engineers to learn based on Iqro' surah in the Qur'an and
[email protected]
there are many words in the Qur'an that has explained the
importance of civil engineering buildings. On the other hand,
Higher education is a strategic energy source for improving
Islam has guided the work of a civil engineer in terms of the
people's lives. In Law no. 12 of 2012 explained about the purpose
integrity and honesty, because of the civil engineering buildings
of higher education. The role and function of Islamic Religious
have an impact on the lives of the many people. The building is
Higher State Affairs is summarized in two working elds namely
built in according to the design and the materials because
as an Da'wah institution and as an academic institution. The
otherwise, it will cause a collapse that will cause the loss of
existence of universities in the Islamic world is in a weak
human life.
position, unable to compete with universities in the Western
world is much more advanced and strong in facing the Katakunci: Islam, civil engineering, civilization
challenges of the global world. Structuring and strengthening
on these two lands are in fact very decisive presence in the DIGITAL LITERACY FOR LEARNING AND ACADEMIC ACHIEVEMENT
performance competition in higher education. Improvement IN IIUM, MALAYSIA
and renewal in education in Indonesia starts from the Illam Sarima Lubis
integration of content of academic content processed in KKNI to [International Islamic University Malaysia]
innovation of institutional areas of Islamic education. Analysis [email protected]
technique in this research is content analysis technique. This
technique is directed to three areas of use, namely The objectives of this study were to identify the levels of digital
phenomenological reduction, metodololgic reduction and literacy for learning among IIUM students and to explore the
transcendental reduction. relationship between students' digital literacy for learning and
their academic achievement in IIUM. Digital literacy for learning
Keywords: PTKIN, globalization, KKNI conceptual Framework was used as the framework to guide the
study. The sample consisted of 389 students from postgraduate
and undergraduate students in IIUM Gombak. The result from
ABLUTION AS A SUCCESSION OF MENTAL REVOLUTION FOR FUTURE
the mean percentages of digital literacy for learning levels
GENERATION
obtained that among the Digital literacy for learning
Dian Cita Sari dimensions, Data presentation skills showed the high level
[S3 UIN Sultan Thaha Saifuddin Jambi] among students in IIUM. However, four dimensions such as
[email protected] information search skills, information retrieval skills,
information interpretation skills and information management
Ablution/Wudhu contains many values that can be used as skills indicated moderate level among IIUM student. Spearmen
supporting the education of future generations of Muslim correlation presented that Information search skill has
characters. The mental revolution is a rapidly changing way of signi cant relationship to the academic achievement. However,
thinking to change the order of Indonesian society to be a leader data presentation skills, information retrieval skills,
in a trustful and honest future so as to bring the nation of information interpretation skills and information management
Indonesia into a better and prosperous future. The mental skills were not signi cant relationship to the academic
revolution is aimed at ensuring that Indonesians can become a achievement.
politically sovereign, economically self-suf cient and socially- Keywords: digital literacy, academic achievement, learning
10
 Integration of Islam and Science

INTEGRATION OF ISLAM AND MATHEMATICS IN FORECASTING tauhidic science in producing people who have an integrative
GOLD PRICES BY BOX-JENKINS METHOD personality, a holistic approach, and comprehensive insight? In
answering the question which is the object of this paper, the
Amelia Setiani author will analyze thematically all the writing related to the
[Universitas Riau] tauhidic science without forgetting al- Quran and Sunnah as the
[email protected] main reference.

The integration of Islam and mathematics must undergo a

change in the context of Muslim awakening so as to enhance
optimal knowledge outcomes. Applicative efforts are made for SOME RABBANI FUNDAMENTALS OF TEACHING IN DEALING
the realization of an innovative knowledge in accordance with WITH THE MODERN SCIENCES
the development of the times and technology. In addition to Muhammad Widus Sempo
mathematics harmonized with technological advances, [Universiti Sains Islam Malaysia]
mathematics is also expected to build the value and character of [email protected]
every Muslim through the values of Islamic Integration. The
Qur'an is a holy book of Muslims who is the source of all sources There are so many holistic approaches to revive the glory of
of knowledge. It shows that Islam is very concentrated in the Islamic civilization, traditionally dated from the 8th century to
development of science. Therefore, the integration of Islam and the 15th century. However, the challenge facing all people is the
mathematics is no exception in the forecasting of gold prices scienti c dichotomy between science and the religious sciences
because Gold is widely used for investment purposes. The main in the national education system. The majority of observers of
advantage of gold is to conquer in ation. Forecasting the price Islamic education realize that there is no other way to reach
of gold needs to be done with the aim of the investor can back this glory except by reviving the integrative education that
minimize losses and optimize pro ts in gold investment. The combines science-technology and religion. Hence, the
method commonly used in forecasting is the Box-Jenkins time researcher throughout this paper tries to point out the Rabbani
series method. This process as a whole requires integration of basics of teaching in dealing with modern sciences as it should
the values contained in Islam in each change. be based on the visions of our prominent Islamic scholars like
Keywords: Islam, mathematics, Box-Jenkins, Gold Prices al-Ghazali and Bediuzzaman Said Nursi. Indeed, they
themselves have taken the Rabbani approach in their
preaching. This study will be conducted by an inductive method,
without ignoring the Koran and the Sunnah as an authentic
reference when there is a need to refer them.
Chair: Muhammad Widus Sempo, Ph.D. (Universiti Sains
Islam Malaysia)
ARE WE ISLAMIC YOUNG SCIENTISTS? PROFILING EXCELLENT
Tittle of Panel STUDENTS AT MADRASAH
Towards Creating A Holistic Humankind, Encyclopedic, and Dewi Nur Suci
Integrative by Mastering Tauhidic Science [STAIN Kediri]
[email protected]
Panelists
Dewi Nur Suci (STAIN Kediri); Nur Faizin (UIN Maulana Malik The Muslim contributions in the religion and science aspects
Ibrahim Malang); Saeful Anam (Institut Keislaman Abdullah Faqih historically created greatest transmissions for the world
Gresik); Munammad Aniq Imam (Sekolah Tinggi Ilmu Al-Quran civilization since the Dark Ages of European. However, more
Demak); Dza Himmatin Aliyyah (UIN Maulana Malik Ibrahim media recently change the mindset of Islamic young
Malang) generations that Islam is backward and stagnant with the
chronic of radicalism, intolerance, and violence. To tackle with
this issue, this article is intended to elaborate the inspiring
Panel Description
students' pro les at secondary madrasah of Insan Cendekia
There are so many holistic approaches to revive the glory of Serpong (ICS) for their grit, independence and perseverance in
Islamic civilization, traditionally dated from the 8th century to education. By interviewing the students, teachers, parents and
the 15th century. However, the challenge facing all people is the peers, and documenting the management of institution, this
scienti c dichotomy between science and the religious sciences research elucidates that the socio-cultural factors and the
in the national education system. The majority of observers of students' beliefs in nature can optimize the students' intrinsic
Islamic education realize that there is no other way to reach and extrinsic motivations for the advancement of their
back this glory except by reviving the integrative education that academic tenacity in science. Accordingly, the exemplary
combines science-technology and religion. Thus, various students can be the agent of change maintaining tradition of
educational institutions throughout the Nusantara present the being knowledge pioneer that instill a self-concept of being a
integration of naqli and aqli sciences as the best platform in scienti c and religious scholar.
soaring upward the Islamic civilization. Even though there are
Katakunci: Islamic young scholar, excellent student, academic
so many names and ways to integrate both disciplines, but their
tenacity, science identity
aim is essentially the same, it is mastering the world of science
with the basis of integrating a religious education and science.
Among the features of integration is the tauhidic science. So, the
question is, What is the tauhidic science? What is the method of
11
 Integration of Islam and Science

KONTROVERSI PEMIMPIN NON-MUSLIM MENURUT AL-MAIDAH

(51): STUDI MAKNA AULIYA` PERSPEKTIF TAFSIR KLASIK DAN
MODERN
Nur Faizin
Muhammad Aniq Imam
[UIN Maulana Malik Ibrahim Malang]
[Sekolah Tinggi Ilmu Al-Quran Demak]
[email protected]
[email protected]
Akhir-akhir ini, umat Islam dihadapkan permasalahan
pemilihan pemimpin non-muslim. Ayat 51 surat Al-Maidah ‫ن ٔ ﺮز ٔ ﺮ ﻠﺘﲀﻣﻞ اﳌﻌﺮﰲ ﲆ اﻟﺼـــﻌﯿﺪ اﳌﳯﺠﻲ ٔﻧ ّﻪ ﯾﻮ ّ ﺪ ﻣﳯﺞ ﻗﺮاءة اﻟﻜﻮن وإﻻﺴـــﺎن ﰲ ﺿﻮء ﻫﺪاﯾﺔ‬
dimaknai sebagai larangan memilih terhadap pemimpin non- ّ ‫ وﺑﺬ‬، ‫اﻟﻮ‬
‫ ﻗــــﺮاءة ﻛﺘﺎب اﻟﻮ وﻗــــﺮاءة ﻛﺘﺎب‬:‫ﳛﻘﻖ اﻟﺘﲀﻣﻞ اﳌﻌـــﺮﰲ ﻣ ﺪ ٔ اﶺﻊ ﺑﲔ اﻟﻘــــﺮاءﺗﲔ‬
muslim. Pendapat dan sikap keagamaan yang dikeluarkan MUI ّ
‫ٕان اﳋﻠﻞ ﰲ ﻧﻈﺎم اﳌﻌﺮﻓﺔ إﻻﺴﺎﻧﯿﺔ ا ي اﻧﻄﻠﻖ ٕاﱃ ﺑﻨﺎء ﻠﻮم وﻓﻖ رؤى ﻗﺎﴏة ﻗﺪ و ﻣﺸـ ت‬،‫اﳋﻠﻖ‬
11 Oktober 2016 dengan tegas menyatakan hal itu. Mengacu
‫ٕان اﳌﺸــﳫﺔ اﻟﱵ ﺗﻮا ﻪ ﺸـــﻄﺎر‬. ‫ﺧﻄﲑة ﻣﻦ ٔ ﺮزﻫﺎ ﲤﺰﯾﻖ و ﺪة ﯿﺎن إﻻﺴــﺎﻧﻮﲡﻬﯿﻞ ﻼﻗ ﻪ ﻟﻜﻮن‬
kepada dua versi terjemah Al-Quran Kemenag, kata auliya Al-
Maidah: 51 ternyata diterjemahkan berbeda. Penelitian pustaka
‫اﳌﻌﺮﰲ اﳌﺘﻌﻠﻖ ﺑﻌﻠﻮم اﻟﻜﻮن وإﻻﺴـﺎن ﳣﺜﻞ ﰲ اﻟ ﺸـ ﺖ اﻟﺴـﻠﱯ ا ي ﯾﻨﻌﻜﺲ ﲆ إﻻﺴــﺎن ﰲ رؤﯾﺘﻪ‬
(library research) dengan metode deskriptif-kualitatif ini ‫ وﻫﺬا ﳚﻌﻞ ﻣﻦ ﻗﻀـــــــــــﯿﺔ اﻟﺘﲀﻣﻞ‬،‫ﻠﻜﻮن وﻗﺪرﺗﻪ ﲆ رﺑﻂ ﺎ ﺗﺖ ﺗ اﻟﻌﻠﻮم و ٔﻫﺪاﻓﻬﺎ ﺑﺘ اﻟﺮؤﯾﺔ‬
menggunakan perspektif klasik dan modern yang bersifat ‫ ﯾ ﺎول ﻫﺬا اﻟﺒﺤﺚ ﻧﻈﺮة ﺪﯾﺪة ٕاﱃ اﻟﺘﲀﻣﻞ اﳌﻌﺮﰲ ﺑﲔ‬.‫ﴐورة ﻣﻦ ﴐورات اﻟﻌﲅ وﻣﻘ ﻀـﯿﺎﺗﻪ اﳌﳯﺠﯿﺔ‬
komparatif-diakronis dengan pendekatan tematik.Sumber ‫ ٕان اﻟﺘﲀﻣﻞ‬.‫اﻟﻌﻠﻮم ﻣﻦ ﺣ ﺚ ﻣﻔﻬﻮﻣﻪ و ٔﳘﯿﺘﻪ وﴐورﺗﻪ و ٓ رﻩ و ٔﺳﺴـــــﻪ وﳎﺎﻻﺗﻪ ﰱ ﺿﻮء اﻟﻘﺮ ٓن اﻟﻜﺮﱘ‬
data-data penelitian ini diambil dari literatur-literatur tafsir Al- ‫ وﻣﺎ ﯾ ﻈﻢ ﺑﻪ ﻣﻦ‬،‫اﻟﺘﺎم اﻟﻮاﻋﻲ ﻠﺤﻘﺎﺋﻖ اﳌﺘﺼــ ﻟﻮﺟﻮد إﻻﻟﻬ ﻲ واﻟﻜﻮﱐ وإﻻﺴـــﺎﱐ‬ّ ‫اﳌﻌﺮﰲ ﻫﻮ إﻻدراك‬
Quran periode klasik maupun periode modern. Analisis
ٓ
‫ ﺗﻈﻬﺮ ﺑﻪ ا ر اﻟﻌﻤﻠﯿﺔ واﶺﺎﻟﯿﺔ ﻠﻤﻌﺮﻓﺔ ﰲرﺑﻄﻬﺎ ٔﺟﺰاء ذ‬،‫ وﻣﺎ ﯾ ﺸــــــــ ٔ ﻋﻨﻪ ﻣﻦ ﻠﻮم وﻣﻌﺎرف‬،‫ﺳﲍ‬
terhadap pemaknaan kata auliya dilakukan dengan analisis
hubungan antara makna-makna kata yang digunakan para ‫وﯾﻌﺪ اﻟﺘﲀﻣﻞ اﳌﻌــــــﺮﰱ ﴐورة ﻣﻦ ﴐورات إﻻﻋﲈر ا ٓﻣﻦ‬. ‫اﻟﻮﺟﻮد واﻧﺘﻈﺎم ﻼﻗﺎﺗﻪ وﻓﻖ ﻫﺪاﯾﺔ اﻟﻮ‬
mufassir dalam menafsirkan kata tersebut di dalam literatur ‫ وﻻ ﯾﺘﺤﻘﻖ ﻫﺬا‬.‫ وﻫﻮ ا ي ﻋﻬﺪ ٕاﻟﯿﻪ ٕﻋﲈرﻩ‬،‫ ﳌﺎ ٔن إﻻﺴـــــــــﺎن ﻫﻮ اﳌﺴﺘ ﻠﻒ ﻓ ﻪ‬،‫واﳌﳥﺮ ﻠﻜﻮﻧﻮاﳊﯿﺎة‬
tafsirnya untuk mencari basic meaning dan relational meaning. ً ‫إﻻﻋﲈر ﺑﺪون ﻓﻬﻢ ﺣﻘ ﻘﺔ اﻟﻜﻮن و ﺎﯾﺔ إﻻﺴــــﺎن ﻓ ﻪ؛ ﻓٕﺎﻋﲈرﻩ ﻟ ﺲ‬
‫ ٔو ﻣﺎ‬،‫ﻗﺎﴏا ﲆ اﻟﺸــــﻌﺎ ﺮ اﻟﺘﻌﺒﺪﯾﺔ‬
Hasil penelitian ini menemukan makna kata auliya` dalam Al- ‫ٕان إﻻﻋﲈر ﲻﻠﯿﺔ ﺷﺎﻣ ﻟﲁ ﻣﺎ‬.‫ﻗﺎﴏا ﲆ ﻣﻈﺎﻫﺮ إﻻﻋﲈر اﳌﺎدي‬ ً ‫ وﻟ ﺲ‬،‫ﺸـــﻤﻞ ﻣﻈﺎﻫﺮ اﻟﻌﺒﺎدة اﳌﻌﻨﻮﯾﺔ‬
Maidah: 51 menurut penafsirkan para mufassir periode klasik
adalah: (1) ishmah (ikatan melindungi), (2) anshar (penolong),
.‫ اﳌﺎدي واﳌﻌﻨﻮي‬:‫ﯾ ﴪ ﺳﺒﻞ اﳊﯿﺎة إﻻﺴﺎﻧﯿﺔ ﲆ اﻟﺼﻌﯿﺪ ﻦ‬
(3) chulafâ` (mitra), (4) ridla (yang ridla), (5) meminta
pertolongan (yastanshir), (6) saudara (âkhâ), dst. Sedangkan ‫ اﳌﳯﺠﯿﺔ‬,‫اﳌﻌﺮﰲ‬, ‫ اﻟﺘﲀﻣﻞ‬: ‫اﻟﳫﲈت ﺳﺎﺳﯿﺔ‬
merurut para mufassir periode modern adalah: (1) muwâlah
an-nashr (perkawanan-menolong), (2) mudhâharah
(mendemonstrasikan) atau memberikan dukungan (support),
(3) wilayah at-tanâshur (membuat ikatan pertemanan untuk
saling memberikan pertolongan/bantuan), (4) al-mawaddah
(kasih), (5) khusnul mu`amalah (pergaulan baik), (6)
mempekerjakan non-muslim dst.

Dza Himmatil Aliyyah

[UIN Maulana Malik Ibrahim Malang]
INTEGRATED CURRICULUM: THE IMPLEMENTATION OF QUR'AN
[email protected]
LIVING CURRICULUM (KLQ) IN SURABAYA CIKAL SCHOOL
Saeful Anam .‫ن ﻜﻮ ﻦ اﻟﺴﻠﻮك اﶵﯿﺪﻫﻮ ٔ ﺪ ا ٔﻫﺪاف اﻟﱰﺑﻮﯾﺔ ﲟﻨﺎﺳ ﺒﺔ اﻟﻮﻇﯿﻔﺔ و ٔﻫﺪاف اﻟﱰﺑﻮﯾﺔ اﻟﻮﻃﻨﯿﺔ‬
[Institut Keislaman Abdullah Faqih Gresik]
‫و ﺎﻣﻌﺔ ﻣﻮﻻ ﻣﺎ ٕاﺮاﻫﲓ إﻻﺳﻼﻣ ﺔ اﳊﻜﻮﻣ ﺔ ﲟﺎﻻﱋ ﲥﺪف اﱃ ﻜﻮ ﻦ إﻻﺴﺎن ٔوﱄ ا ٔﻟﺒﺎب‬
[email protected]
‫ وﻫﺬا اﻟﺒﺤﺚ ﺴ ﺘ ﺪم ﻣﺪ ﻞ اﻟﻜ ﻔﻲ ﻣ ٔ ﺬ ا ﳣﺜﯿﻞ‬.‫ا ي ﺮﻛﺰ ﲆ ا ﺮ واﻟﻔﻜﺮ واﻟﻌﻤﻞ اﻟﺼﺎﱀ‬
Nowadays it is always very interesting to check the development ،‫ و ٔﻣﺎ ا ٔدوات اﳌﺴﺘ ﺪﻣﺔ ﰲ ﻫﺬا اﻟﺒﺤﺚ ﻓﻬ ﻲ اﳌﻼﺣﻈﺔ واﳌﻘﺎﺑ وﲢﻘ ﻖ اﻟﻮ ﺋﻖ‬،‫ﻧﺘﻘﺎﰄ‬
of education, because the real education is the only way and ‫ واﻧﻄﻼﻗﺎ ﻣﻦ ﻫﯿﲁ اﻟﻌﻠﻮم‬.‫وﲢﻠﯿﻞ ﻫﺬا اﻟﺒﺤﺚ ﺴ ﺘ ﺪم ﻣﳯﺞ ﺗﻨﻘ ﺺ اﻟﺒﯿﺎ ت ﰒ ﺗﻘﺪﳝﻬﺎ ٕواﺛﺒﺎﲥﺎ‬
hope of the nation that can change a human life.In education,
‫ ﻜﻮن ﻠﱪ ﻣﺞ اﳌﻜ ﻒ ﻟﺘﻌﻠﲓ اﻠﻐﺔ‬،‫ﰲ ﺎﻣﻌﺔ ﻣﻮﻻ ﻣﺎ ٕاﺮاﻫﲓ إﻻﺳﻼﻣ ﺔ اﳊﻜﻮﻣ ﺔ ﲟﺎﻻﱋ‬
there are three important components called input, process,
and output. The second process is a curriculum, and the
‫ وﻫﲈ ﻣﺴﺆوﻻن ﰲ ﻜﻮ ﻦ‬.‫اﻟﻌﺮﺑﯿﺔ وﻣﻌﻬﺪ ﺳﻮ ن اﻣ ﯿﻞ اﻟﻌﺎﱄ ﻼﻗﺔ ﻗﻮﯾﺔ ﻟﺘﻄﻮ ﺮ ا ﳮﻮذج رﺗﺒﺎﻃﻲ‬
position of curriculum is very important to develop educational ‫ واﺳﱰاﺗﯿﺠﯿﺔ اﻟﺘﲀﻣﻠﯿﺔ ﰲ‬.‫ وﻫﺬا ا ﳮﻮذج ﯾﻨﺤﻮ ﻣﻦ ﻼل اﳌﻮاد اﳌﱪﳎﺔ ﻣﳯﲈ‬.‫اﻟﺴﻠﻮك ﻋﻨﺪ اﻟﻄﻠﺒﺔ‬
products (output). Focusing on the process can be believed to ‫ ﺧﱲ‬:‫ واﻣﺎ اﻟﱪاﻣﺞ اﳌﺘﻄﺒﻘﺔ ﻓﻬ ﻲ‬.‫اﻟﻌﻠﻮم ﺴ ﺘ ﺪم ﰲ ﻜﻮ ﻦ اﻟﺴﻠﻮك ﻋﻨﺪ اﻟﻄﻠﺒﺔ ٔوﱄ ا ٔﻟﺒﺎب‬
get better output that have dedication and high integrity, so ‫ وﺣﻔﻆ ا ﻔﻮﻇﺎت وﺻﻼة‬،‫ وﳎﻠﺲ ا ﺮ ر ض اﳉﻨﺔ‬،‫ وﺗﻌﻠﲓ ا ٔﻓﲀر‬،‫ وﻗﺮاءة ﻣﻮ اﻟﺮﺳﻮل‬،‫اﻟﻘﺮ ٔن‬
that's why many institutions that combine curriculum education .‫اﻟﻌﴫ ﺟﲈ ﺔ‬
with local content in accordance with the needs of society
(needing of society).The existence of Curriculum Living Qur'an
(KLQ) is based on the necessary of modern society with various ‫ ﺗﺼﻮف‬،‫ ٔوﱄ ا ٔﻟﺒﺎب‬،‫ ﻗﲓ‬:‫اﻟﳫﲈت ﺳﺎﺳﯿﺔ‬
complex problems, it as an alternative answer multicultural
society (Kebinekaan), which has a diversity of perspective in life,
and KLQ has been implemented by Surabaya CIKAL School as
the only educational institution that integrate between religion
and science.

Keywords: integration, curriculum, living Qur'an

12
 Integration of Islam and Science

and Scientists Vs. Islamic perspectives; 2) The impact of these

Chair: Salamah Agung, PhD (UIN Syarif Hidayatullah cultural beliefs on teachers' pedagogical practices and views of
Jakarta) teaching science
Keywords: Science teachers, relationship between science and
Tittle of Panel religion, science education; cultural beliefs; Islamic
Science, Religion, and Pedagogy perspective.

Panelists TEACHERS' PERCEPTION ON INTEGRATING SCIENCE AND ISLAM

Nasser Mansour, PhD (Exeter University), Salamah Agung, PhD IN THE CLASSROOM
(UIN Syarif Hidayatullah Jakarta), Buchori Muslim, M.Pd. (UIN Salamah Agung
Syarif Hidayatullah Jakarta), Burhanuddin Millama (UPI [Chemistry Education Department Faculty of Educational Science,
Bandung), Luki Yunita (Universitas Negeri Jakarta) The State Islamic University (UIN) Syarif Hidayatullah Jakarta]
[email protected]

Panel Description The integration of science in Islam is an issue that Indonesian

Muslim scholars continuously discussed and debated,
Panel ini mencoba mendiskusikan wacana yang lebih
especially in the last fteen years. One of the crucial points of
implementatif tentang integrasi sains dan Islam dalam
the discussion is how to bring the issue of the relationship
pembelajaran sains secara umum. Dalam panel ini membawa
between science and religion (Islam) in the classroom. As one of
isu-isu seputar perspektif guru tentang integrasi sains dan
the producers of Indonesian Muslim teachers, Faculty of
Islam baik guru di Indonesia dan Mesir. Selain itu, dalam panel
Education of UIN Jakarta carries out a mission to enable future
ini mencoba untuk memberikan contoh konkrit implementasi
teachers, particularly science teachers, to bring together
integrasi sains dan Islam dalam pembelajaran di sekolah, yaitu,
science and Islam in their classrooms. This study is carried out
buku ajar serta ensiklopedia. Pertanyaan Isu Utama Bagaimana
to understand the concept of integration between science and
perspektif guru dalam memandang pengintegrasian sains dan
religion within Islamic education context, which is signi cantly
Islam? Bagaimana sains dan Islam dapat diintegrasikan dalam
important for designing the teacher education curriculum in the
pembelajaran? Bagaimana kajian interdisipliner akan berperan
faculty. This study explores the extent to which teachers
dalam panel tersebut? Integarsi sains dan Islam menjadi
perceive the integration of science and the Islamic teachings;
perdebatan panjang para ilmuan dari segala disiplin ilmu.
and how such integration is implemented in classrooms. The
Kajian interdisipliner akan memberikan kontribusi yang
results indicate that teachers view the integration of science
berharga dalam mendesin pengintegrasian sains dan Islam
and Islam can only be happened when the concept of science
khususnya sebagai bahan ajar guru dan bahan belajar siswa.
matches with the verses in the Holy Qur'an. While they perceive
Apakah hasil panelnya akan dipublikasi? Ya Bagaimana cara
the importance of integrating science and Islam in the
mempublikasikannya? Publikasi dilakukan melalui kolaborasi
classroom, the majority of teachers are of opinion that teaching
dengan Dr. Nasser Mansour yang sudah memiliki banyak
such integration is the responsibility of both science and
publikasi internasional di bidang sains dan Islam.
religious education teachers.
Keywords: Science and religion, Integration of science, science
teachers, teaching and learning process, Islamic higher
SCIENCE, RELIGION AND PEDAGOGY: THE TEACHERS' BELIEFS institutions.
VS. THE ISLAMIC PERSPECTIVE
Nasser Mansour INTEGRATING ISLAMIC PERSPECTIVE IN TEACHING GENERAL
[University of Exeter] CHEMISTRY
[email protected] Buchori Muslim
The application of the modern natural sciences to everyday life [Department of Chemistry Education, Faculty of Education
experiences has a deep impact on how people in the Islamic and Teachers Training, The State Islamic University (UIN)
world view science and its value on the one hand, and their Syarif Hidayatullah Jakarta]
culture's intellectual, religious and scienti c tradition on the [email protected]
other hand. This presentation argues that the relationship This paper aims to explore and map the possibility of integrating
between science and Islam needs to be distinguished from Islamic perspective in the teaching of general chemistry at
Muslim views and attitudes toward modern science and undergraduate level. Teaching chemistry by integrating Islamic
scientists. The former relationship [Islamic perspectives of values is urged to be conducted by the state Islamic higher
science] is concerned with an explanation of metaphysical and education institutions in Indonesia as part of main vision and
ontological underpinnings of the enterprise of science; the mission of the Ministry of Religious Affairs. Chemistry concepts
latter relationship [Muslim views of science] re ects time- that had been determined to be able to integrate with Islamic
dependent, socially, culturally and historically constructed perspective were History of Chemistry, Atomic Structure,
interactions between individuals belonging to a religious Chemistry Bonding, Stoichiometry, Thermochemistry,
tradition and equally time-dependent human enterprise Chemical Equilibrium Acid and Base Solution, Salt Hydrolysis,
entrenched in social, political, and economic conditions. This and Colligative Properties. This study serves as a basic resource
presentation will critically unpack these complex relationships in order to explore the integration of Islamic perspective in more
and give empirical-based evidence through discussing these courses, particularly at chemistry education department.
issues: 1) Science teachers' cultural beliefs of Science, Religion Keywords: General Chemistry, Integration of Islamic Values
13
 Integration of Islam and Science

THE EXPLORATION OF THERMOCHEMISTRY CONCEPT IN THE EVENT

OF THE DAY OF JUDMENT Chair: Dr. Syamsun Niam (IAIN Tulungagung)
Burhanudin Milama
[Graduate student of Universitas Pendidikan Indonesia (UPI)]
Tittle of Panel
[email protected]
Islamization of Knowedge vs. Scientific Explanation of
Research on relating and integrating human life and science Nature: Issues and Responses
with the holy Qur'an has been conducted since 19 century. The
exploration of chemistry concept in the event of the Day of Panelists
Judgement, however, is rarely published. This research is M. Rusydi (UIN Antasari), Fadhlu Rahman (STFI Sadra Jakarta
aimed at exploring thermochemistry concept in the event of the Selatan), Moedji Raharto (ITB Bandung), Ferli Septi
Day of Judgment. The concept of thermochemistry I, II, and II, Irwansyah (UIN Sunan Gunung Djati Bandung), Agung Sedayu
namely respectively, conservation of energy, entropy, and (UIN Maulana Malik
crystal entropy, were found to be related to the event of the Day
of Judgment. The exploration of is used mainly to understand
more about the holy Qur'an and its use related to chemistry
concept. Panel Description
When the question of the relations that may, or should, exist
Keywords: thermochemistry, Day of Judgement, science
between religion and science is raised, Muslim interlocutors
often insist that Islam has never had a problem with science.
THE DEVELOPMENT OF CHEMISTRY ENCYCLOPEDIA INTEGRATED Muslims invariably cite many Quranic verses to support the idea
WITH ISLAMIC VALUE FOR SENIOR HIGH SCHOOL of Islam's encouragement of knowledge/science. However, this
Luki Yunita typical, widespread, and instinctive reaction betrays a number
[Graduate Student of Graduate School of Universitas Negeri of misunderstandings of the issue, including the unending
Jakarta] debatable de nition of ilm as religious knowledge or science
[email protected] and the dif culty of Muslims to impose new principles of
science. This panel continues the Muslim reactions to modern
The purpose of this research is to develop an encyclopedia of science over the last few decades, particularly issues of 'Sacred
chemistry that is integrated with Islamic values. The issue of Science' and 'I'jaz' which claims that Islam's Holy Book contains
integrating Islamic values become more popular in the numerous scienti c facts preceding their discover by modern
Indonesian curriculum. Even though the values are more science. Some of the panelists attempt to provide a basic
related to affective domain, they can be generated from philosophical grounding of integration between Islam and
cognitive domain. This encyclopedia was developed using an science, and others tries to seek an Islamic perspective in the
ADDIE model, that is, Analysis, Design, Development, elds of astronomy, environment, and smart building. It will be
Implementation, and Evaluation. The feasibility of this book was interesting to see their ways to give the propositions in order to
determined from content, presentation, and readability. Ten respond the un nished dispute of the Islamization of knowledge
chemistry teachers were participated in deciding the feasibility and the scienti c explanation of nature.
of this book. The chemistry encyclopedia resulted from this
research can become a model for any school textbooks that are
aimed to integrate Islamic values. MEREFLEKSIKAN INTEGRASI DAN INTERRELASI ILMU
DARI 'SUDUT DALAM'
Keyword: chemistry, Islamic value, senior high school
M. Rusydi
UNDERSTANDING SECONDARY METABOLITE COMPOUNDS IN [UIN Antasari Banjarmasin]
INDONESIA'S PLANTS
Dila Fairusi
This paper discusses a model of integration and interrelation of
[Chemistry Education Department Faculty of Educational
knowledge from within view. If currently the model of
Science UIN Syarif Hidayatullah Jakarta]
integration and interrelation of knowledge tends to be analyzed
[email protected]
from outside look which offers such multidisciplinary,
Indonesia is a tropical country rich in biodiversity. Biodiversity is interdisciplinary and transdisciplinary model, this writing will
present in the ora and fauna that exist in Indonesia. The reveal from another side, that is, a within view. What I mean with
purpose of writing this article is to know the wealth of natural 'within view' is an analysis with a spiritual approach (philosophy
products in Indonesia and its use in life. From the results of of self). However, it does not mean that I minimize rational
previous literature review and research, each species has a arguments or neglect outside look model. Moreover, I construct
unique and distinctive secondary metabolite compound this writing based on re ection method. The basic question that
according to the needs of its life. These unique secondary I want to disclose is how the integration and interrelation of
metabolite compounds have enormous bene ts for humans, knowledge from within view is and how it can be the
such as antibacterials, antioxidants, anti-in ammatories, and philosophical idea for UIN. From this global question certainly
anticancer agents. The bene ts of biodiversity and the brings up some detailed issues such as what is the real reality?
secondary metabolite compounds contained therein are a gift What is the real knowledge? How is the relationship among
from Allah that should be thankful for and continue to be knowledge, subject and object of knowledge? So on. All of these
learned for a better life in the future. questions will be analyzed in the paper. My review and re ection
14
 Integration of Islam and Science

show that since the nature of real reality is in gradation (tasykîk Matahari sebagai benda langit gas pijar raksasa sebagai
al-wujûd) with the highest integrated and interrelated in its sumber kehidupan dan sebagai pusat massa tatasurya.
peak with spiritual character and the lowest integrated and Matahari mempunyai daya yang sangat besar 10 pangkat 26
interrelated in its ground with material character, in the same watt, dan sangat terang. Daya yang besar untuk keperluan
manner it happens to the nature of knowledge. Only from within berbagai proses pertumbuhan kehidupan dan menggubah
view, therefore, the real integrated and interrelated knowledge suasana siang dan malam serta kehangatan di planet Bumi
can be understood and manifested while the outside look such sebagai planet berkehidupan. Terang Matahari menyebabkan
as multi-inter-trans disciplinary, for me, is only can be kita dapat mengenal banyak benda langit yang berupa batuan
mentioned as 'approaches toward the real integrated and beredar mengelilingi Matahari maupun Bulan yang mengorbit
interrelated knowledge' or 'the gradation of the integrated Bumi. Selain itu terang Matahari dapat membentuk bayang
knowledge'. Nevertheless, because the reality is in gradation it bayang sebuah benda langit maupun benda di permukaan Bumi
is not plausible if we underestimate an outside look model even maupun di Bulan. Kajian bayang bayang benda di permukaan
we must appreciate it. As a result, I believe that the ideal and Bumi oleh Matahari diantaranya adalah untuk menentukan
comprehensive integration and interrelated knowledge is the jarak dua tempat di permukaan Bumi atau untuk menentukan
combination and complementary action between outside look radius Bumi. Manfaat itu bisa diperluas untuk menentukan
and within view. Finally, I offer, based on the abovementioned tinggi sebuah gunung atau tinggi sebuah pohon. Di luar planet
notion, the philosophical view for UIN which UIN needs to Bumi, misalnya di Bulan bayang-bayang pinggiran kawah di
implement the integration and interrelation of knowledge not Bulan juga dapat dipergunakan untuk menentukan kedalaman
only from outside look but also within view as a complementary kawah Bulan. Sedangkan bayang-bayang benda langit oleh
action. Matahari bermanfaat untuk memperluas pengetahuan
manusia tentang orbit dan jarak benda langit, serta menjadi
Keywords: Integrasi, Interrelasi, within view, outside look,
indicator lama/selang waktu berlangsungnya gerhana Bulan
in nity, ilmu
dan gerhana Matahari. Dalam perspektif astronomi dan al
Qur'an, pemanfaatan bayang-bayang benda/tongkat istiwa oleh
SAKRALITAS SAINS ISLAM: STUDI HISTORIS SAINS ISLAM PADA Matahari merupakan indikator waktu ibadah shalat umat
ABAD PERTENGAHAN DAN SAINS MODERN Islam. Hasil kajian tersebut menyimpulkan bahwa bayang-
bayang benda dan benda langit merupakan simbol tantangan
Fadhlu Rahman
intelektualitas dan teknologi bagi manusia. Dinamika suasana
[STFI Sadra Jakarta Selatan] yang digubah oleh bayang-bayang memberi inspirasi seni dan
budaya bagi manusia. Sedangkan kajian bayang-bayang untuk
Masalah Dimulai dari Sains Positivis yang mengajukan
menentukan waktu shalat dan kalendar Matahari memberi
metodelogi dan paradigm baru. Paradigma tersebut berasumsi
inspirasi bahwa bayang-bayang sebagai penunjuk yang unik
bahwa pengetahuan yang tak dapat diveri kasi secara empiris
tentang waktu-waktu berdzikir dan bekerja. Pada kesempatan
itu tidak bermakna, sehingga secara tidak langsung sains
ini kita memperingati sebuah bayang-bayang benda di ekuator
positivis mereduksi sistem pengetahuan dan membatasinya
Bumi yang lenyap ketika Matahari berkulminasi-atas. Pada
pada sesuatu yang bersifat sik. Implikasinya, sains haus akan
saat ini posisi Matahari berada di ekuator langit sehingga bila
pencarian kebenaran sejati, karena secara alami manusia
saat Matahari berkulminasi-atas bayang-bayang benda
sebagai pelaku sains tak dapat terlepas dari kesakralan yang
diekuator Bumi akan lenyap. Hal itu memberitahukan bahwa
berstatus meta sik. Sains islam menjadi antitesis dari keadaan
lokasi kita berada di khatulistiwa, garis khatulistiwa membagi
sains modern. Para ilmuan Islam mendasari proses pencarian
dua wilayah bola. Bumi, yaitu Bumi Utara dan belahan Bumi
ilmunya pada diri yang absolut (Tuhan), sehingga sains
Selatan, di langit Matahari berkedudukan di ekuator langit yang
dianggap sebagai sebuah sistem penyingkap tabir penghalang
membagi bola langit menjadi belahan langit utara dan belahan
pengetahuan Tuhan sekaligus mampu menjadi kiblat
langit selatan. Bayang-bayang (azh zhilla) benda yang dibentuk
pengetahuan sedunia. Tulisan ini berusaha menunjukan
oleh Matahari senantiasa berubah bentuk, panjang dan arah
kemungkinan-kemungkinan sains secara potensial untuk
bayang-bayang diungkap dalam Surah 25 (al Furqaan) ayat 45
kembali kepada realitas abadi dengan cara menunjukan fakta-
dan 46 untuk diperhatikan dan diambil hikmahnya.
fakta sejarah sains Islam berbasiskan metode historis pada
abad pertengahan, serta menjadikannya pijakan kritik pada Kata kunci: bayang-bayang benda, sains, Islam, bulan, bumi,
sains modern. Ini sehingga dapat disimpulkan bahwa sains matahari
secara potensial dapat berkembang sekaligus kembali pada
realitas yang abadi.
ISLAM: THE SOLUTION FOR POLLUTION AND DAMAGE TO
Kata kunci: sakralitas, sains Islam, sains modern, sik, THE ENVIRONMENT
meta sik Abad Pertengahan. Abad Modern Ferli Septi Irwansyah
[UIN Sunan Gunung Djati Bandung]
MAKNA DAN PERISTIWA DALAM SISTEM BUMI, BULAN, DAN
MATAHARI: SEBUAH UPAYA MEMAHAMI BAYANG–BAYANG BENDA Conservation of nature and environment can not be separated
from the role of humans, as the Caliph on earth, as well as
DARI PERSPEKTIF INTEGRASI SAINS DAN ISLAM
pollution and damage that occurred during this time. Even in
Moedji Raharto & Novi Sopwan this era of capitalism, the environment is willing to be sacri ced
[Peneliti Astronomi di Observatorium Bosscha, Fakultas for the sake of human greed. As with carbon trading which
Matematika dan llmu Pengetahuan Alam, Institut Teknologi makes industrial (western) countries as a source of CO2 gas and
Bandung, Bandung, Jawa Barat] developing countries production is forced as a reservoir of CO2
15
 Integration of Islam and Science

gas. The practical solution needed to solve the problem of specialists in the eld of Islamic studies, equated with either
pollution, in general, is also a comprehensive solution to keep integrated curriculum in Islamic higher education, application
the environment clean and sustainable. The concept of Green of Islamic architecture art, and an Islamic jurisprudential
Chemistry is an alternative that can be done, of course, approach to the customary law and bank indexes. This panel
supported by a solution of paradigmatic change in the world, seems to focus on evaluating the relevance and utility of the
based on Islamic values system that has been created by perfect manifestations of Islam as an experimental works that explore
substance. how different perspective found within the wider orbit of Islam
interact with the theoretical proposals brought forward by the
Keywords: carbon trading, green chemistry, Islamic values
works of the panelists.

KAJIAN PENGEMBANGAN GREEN AND SMART BUILDING

YANG ISLAMI DAN RAMAH LINGKUNGAN PADA FASILITAS DAN CHALLENGES AND OPPORTUNITIES IN IMPLEMENTING INTEGRATED
UTILITAS BANGUNAN PONDOK PESANTREN INDONESIA CURRICULUM IN ISLAMIC HIGHER EDUCATION INSTITUTION: A Case
Study in Faculty of Psychology Syarif Hidayatullah State
Agung Sedayu
[Jurusan Teknik Arsitektur Fakultas Sains dan Teknologi
Islamic University Jakarta
UIN Maulana Malik Ibrahim Malang] Bambang Suryadi, Rela Latifa, & Miftahuddin
[email protected] [Faculty of Psychology, Universitas Islam Negeri Syarif
Hidayatullah Jakarta]
Pondok pesantren sebagai lembaga pendidikan memiliki peran [email protected]
yang sangat penting dalam mencetak SDM yang handal bagi
Although the concept of integrated curriculum has been a
pembangunan umat dan bangsa. Beberapa fasilitas yang
widely practice in Islamic higher education institutions for more
dimiliki berada di bawah standar kelayakan yang perlu dibenahi
than one decade, its problems remained unresolved. However, it
dan dikembangkan agar menjadi lebih baik. Penelitian ini
also provides the opportunities for improving the quality of
bertujuan melakukan kajian yang mengevaluasi kinerja
education. The purpose of this study was to analyze the concept
fasilitas dan utilitas pondok pesantren Al-Rifaie Malang dengan
of integrated curriculum for undergraduate psychology
pengembangan konsep green and smart building yang Islami
program study. This study used Faculty of Psychology at Syarif
dan ramah lingkungan agar memiliki kinerja yang dapat
Hidayatulah State Islamic University (UIN) Jakarta as a case
menunjang aktivitas akademik dan non-akademik. Hasil
study. Interviews, observation and document analysis were
analisis IPA memperoleh 20 faktor kinerja yang perlu
carried out as data collection technique. The results of the study
diperbaiki, analisis QFD memperoleh 29 respon teknis, dan
showed that the implementation of integrated curriculum faced
analisis SEM menghasilkan model tingkat pengaruh kinerja,
certain obstacles in term of human resources, learning
dan Dynamic Modeling memreopeh optimasi tahapan
materials, and supporting environment. Therefore, it needs
perbaikan faktor kinerja.
improvement for better implementation of integrated
Kata kunci: green and smart building, fasilitas, utilitas, pondok curriculum concept in future. The results may be of interest to
pesantren Indonesia other psychology faculties especially in Islamic higher
education institutions that share similar concerns with the
integrated curriculum.
Keywords: integrated curriculum, psychology, Islamic higher
Chair: Prof. Dr. Abdul Mujib (UIN Syarif Hidayatullah, education, policy analysis
Jakarta)
Tittle of Panel
Islam and Its Manifestations in Different Fields
ALIF LĀM MĪM: APPLICATION OF ISLAMIC ARCHITECTURE ART
MANIFESTATION
Panelists Wasilah
Bambang Suryadi & Rena Latifa, (Faculty of Psychology, UIN [UIN Alauddin Makassar]
Syarif Hidayatullah), Dr. Wasilah St Mt (UIN Alauddin, Makassar)
Art in Islam has developed over the time by a spread of Islam as
Qurrotul Ainiyah (STAI Alfalah Assunniyah), Muhamad
religion to worldwide. A peaceful Islamic teaching has in uence
Nadratuzzaman Hosen (UIN Syarif Hidayatullah Jakarta),
some art subjects. One of the art areas are calligraphy and
Suprihatin (FAI Universitas Islam 45 Bekasi)
architecture. Calligraphy is the highest art in Islam that related
on the role as a keeper of Allah SWT said in form of writing.
Panel Description Islamic Architecture initiated as the manifestation of human
Every effort to describe the scope and the manifestations of culture for a shelter based in Quran and Hadith. However,
Islamic eld is challenging, given that most disciplines look Islamic Architecture meaning narrows during its development
back on a centuries-old history that allowed them to branch out as a praying place. Additionally, the art of calligraphy in
and develop a large range of highly diverse sub elds. This panel architecture is only limited as ornament. Calligraphy has a
will discuss the relevance of different academic elds of Islam, challenge as two dimensions art on architecture foundation.
including education, law, and architecture, in the contemporary Calligraphy require connected the method from postmodern
world. It re ects upon the consequences of applying the architecture ideology. As a result, the two art dimensions would
methodological requirements of the Islamic paradigm. Many comprehensive to form the space, not only as ornament. One of
phenomena discussed in this panel are well known to application in calligraphy symbolic meaning is by metaphoric
16
 Integration of Islam and Science

concept. The application form adapts Alif L m M m word that simultanuously to level of pro tability. Partially, NIM and OER
described by tangible metaphor approach, with sign reading are signi cant affected to the level of pro tability. The low level
(semiotic), then applied in macro with metaphor of calligraphy of Maqashid Sharia Index and Islamic Social Reporting
writing. Intangible metaphor generated from meaning in-depth implementation of the Islamic banks in Indonesia in the period
analysis to express space impression, by sequences processing of the study prove that these two variables are not a main
to produce a space chronology. As a result, Islamic calligraphy is indicator or a major achievement of most Islamic banks,
not only practice as two dimensions element in design, but also eventhough Islamic banks shoul refer to attain mashlalah.
forms the space through the meaning.
Keywords: CAR, FDR, NIM, OER, MSI, Index of ISR
Keywords: application, postmodern architecture, Islamic
architecture, calligraphy, metaphor
MENGGAGAS KONSEP KESYUKURAN KONSUMEN MUSLIM DENGAN
TA'ARUF LOCALITY: INTEGRATION OF ISLAMIC LAW AND HUKUM ISLAM: SUATU KONFIRMASI PADA TEORI KEPUASAN
CUSTOMARY LAW OF THE PHENOMENON USING TRIBE KONSUMEN MELALUI PEMIKIRAN IMAM AL-GHAZALI
GREDOAN IN BANYUWANGI Suprihatin
Qurrotul Ainiyah [Universitas Islam “45” Bekasi Jalan Cut Meutia No. 83 Bekasi]
[STAI Al Falah As Suniyyah Kencong Jember] [email protected]
[email protected] Latar belakang penulisan makalah ini adalah untuk menilai
This research is a study which used a qualitative approach with kebenaran penolakan sebagian Cendekiawan Muslim yang
the type eld research, which is related to the Gredoan tradition mengembangkan ekonomi Islam pada konsep kepuasan
as the event of looking for a life partner in using community konsumen dan menggantinya dengan konsep maslahah. Dalam
located on Macan Putih Village, Kabat district in banyuwangi. In perspektif hukum Islam, sikap penolakan ini perlu diuji
this paper will explain how is the custom to nd a mate in kebenarannya agar bisa diketahui ketepatan penggantian
Banyuwangi society that has lasted since long ago. Gredoan is konsep kepuasan ini dengan maslahah sebagai bagian dari
the relations between customary law and Islamic law which perilaku konsumen. Hal ini dilakukan agar penggantian
seeks to integrate between the customary laws with Islamic law penolakan istilah kepuasan dengan maslahah ini bersifat
in matters of marriage. the Contributions of research are: First, objektif. Penggantian istilah secara objektif ini tentu akan lebih
there is public space in the form of practice the ta'aruf process memberikan pencerahan dan lebih adil jika dibandingkan
towards marriage in Banyuwangi Using society which known as dengan penggantian yang bersifat subyektif. Oleh karena hal itu
gredoan custom. Second, that Islamic law turns out to have penulisan makalah ini bertujuan untuk mendapatkan jawaban
spaces to accommodate the customs as the joints of Islamic apakah konsep kepuasan perlu diganti? apakah mungkin
law. gredoan Tradition as an al- urf in using community of hukum Islam memberi kon rmasi pada teori kepuasan
banyuwangi in ta'aruf process towards marriage, it obtains konsumen? Metode penulisan makalah ini menggunakan
legitimacy by the maq ṣid al-syar ʿah which is based on the metode kepustakaan dengan pendekatan analisis kritis. Hasil
rules is al- âdat al-Muhakkamah. penelitian ini adalah penjelasan tentang persamaan dan
perbedaan teori kepuasan konsumen dan teori maslahah
Keywords: Islamic law, customary law, Gredoan konsumen menurut hukum Islam. pengungkapan konsep
ke s y u k u ra n ko n s u m e n m e n u r u t h u k u m I s l a m d a n
APPLIED MAQASHID SHARIAH INDEX IN ISLAMIC BANK implementasinya dalam teori permintaan konsumen Muslim.
Muhamad Nadratuzzaman Hosen Kata Kunci: kesyukuran konsumen, hukum Islam, kon rmasi,
[Faculty of Sharia and Law State Islamic University of Jakarta] kepuasan konsumen
[email protected]
Muhammad Khairman
[Faculty of Sharia and Law State Islamic University of Jakarta]
[email protected]
Syafaat Muhari
[Islamic Banking and Finance Institute Trisakti University]
[email protected]

This study aim to analyze the performance of Capital Adequacy

Ratio (CAR), Financing to Deposit Ratio (FDR), Net Income
Margin (NIM), Operating Expenses Ratio (OER), Maqashid
Sharia Index (MSI), and Index of Islamic Social Reporting (ISR)
to in uence the level of pro tability. The main purpose of this
study is to complete the previous research with try to add the
variables MSI and Index of ISR to estimating the change of
pro tability of Islamic banks in Indonesia. The study conducted
eight Islamic Banks to be analyzed in the period from 2010 to
2012. The tool of analysis is used multiple linear regression for
predicting the level of pro tability. The results of study showed
that all of the independent variables are signi cant affected
17
 Religion, Environment, and Biodiversity

Religion, Environment, and exterminate themselves. This paper explores the opportunity
for eco-spirituality to take lead in solving multitude
Biodiversity environmental problems. The objective of this paper is to
Chair: Ahmad Afnan Anshori, M.A., M.Hum. identify and describe factors contributing to the missing link
(UIN Walisongo Semarang) between eco-spirituality and day to day interaction between
humans and nature. This paper will evolve further by seeking a
Tittle of Panel more fundamental explanation for that disconnection.
Religion, Environmental Degradation and Conservation
Keywords: Ecological Suicides, Missing Link and Reinforcing
Panelists Eco-Spirituality
Prof. Dr. Budi Widianarko (UIKA Soegi Semarang), Saifullah
Hidayat, M.Sc. (UIN Walisongo Semarang), Ahmad Fauzan BIODIVERSITY AND ETNOBOTANY OF UTILIZATION, ROLE,
Hidayatullah (UIN Sunan Kalijaga Yogyakarta), Luthfi Rahman, AND PHILOSOPICAL MEANING OF LOCAL PLANTS ON
M.Si., M.A. (UIN Walisongo Semarang), Zaimatus Sadiyah, MURIA MOUNT CENTRAL JAVA
Lc., M.A. (STAIN Kudus) Saifullah Hidayat
[Departement of Biology, Faculty of Science And Technology,
ENVIRONMENTAL DAMAGES IN THE PERSPECTIVE OF RELIGION UIN Walisongo,Semarang]
AND HUMAN SECURITY [email protected]
Ahmad Afnan Anshori This study concerns on the biodiversity of Muria mountain. It
[Faculty of Ushuluddin and Humanities, State Islamic locates in three districts i.e., Kudus, Jepara and Pati, Central
University Walisongo Semarang] Java. Muriais a protected forest area that has various resources
of plants, which are locally considered by people to be the
Lately, natural disasters caused by environmental damage
distinct plants such as Parijoto (Medinilla spp.), Jeruk Pamelo
increasingly happen in many parts of the world including
(Citrus grandis) and Pisang Byar(Musa parasidiaca, var.
Indonesia. Some disasters have caused many human fatalities.
byar).However, the biodiversity of plants and the animals begin
Therefore, it seems clear that the threat to human security and
to vanish for the coming of new resorts, hotels and apartments.
safety comes not only from threats or attacks coming from
The area of Muria mountain is potential to bea critical land
outside and military, but also non-military threats that often
which can cause erosion and landslides if there is no attempt of
cause more human fatalities. This non-military threat is now a
prevention. This paper sheds light on the diversity of local
concern of many people, so the approach used to overcome the
plants, describesetnobotanyofutilization, andbuilds
problem is also more humane. This paper looks at the
understanding of people living in Muria on
phenomenon of environmental degradation from the
the importance of biodiversity preservation.
perspective of human rights and human security as well as the
relevance of both with religious values. Some cases of disasters Keywords: Biodiversity, local plant, muria mountain, parijoto
caused by environmental damage will be analyzed using human
security approaches. Environmental damage and biodiversity TRANSFORMING THE ETHICS OF CARE INTOTHE CONSERVATION OF
are considered to have violated the principles of human security MURIA ECOSYSTEM
and religious teachings because both religion and human
Ahmad Fauzan Hidayatullah
security have the same goal of protecting the security and safety
[Department of Environmental Studies, Faculty of Science and
of human beings as the most noble creatures of God.
Technology, UIN Walisongo Semarang]
Keywords: Religion, human security, human rights, [email protected]
environmental damage
For recent years, destruction and degradation of Muria
ECO-SPIRITUALITY FOR SAFEGUARDING NATURE
Ecosystem are coming into being and become a serious
Budi Widianarko
environmental issue. It can be seen from how waterfalls located
[Soegijapranata Catholic University, Semarang] in Muria stop owing and the local distinct plants start to be
[email protected] ex t i n c t . B a s e d o n s o m e o b s e r va t i o n , t h e re a re
In dealing with nature, humans seem to suffer from a split- anthropogeniccauses regarding the issue. Therefore, it is
personality syndrome. In most civilizations, metaphorically important to promote an environmental ethics in order to cope
humans consider nature as parent, usually as mother, e.g. Ibu with such issue. This paper proposes the ethics of care
Pertiwi and Mother Earth. Although according to many transformed to building environmental spirituality in the
religions, nature is spiritually regarded as sacred, conservation of Muria. Furthermore, it suggests how to
anthropogenic environmental destruction and degradation, transform it. Accordingly, it elucidates signi cance of
however, are still escalating in most parts of the world. This introducing environmental spirituality for protecting the
syndrome is easily observable at the population level down to ecosystem of Muria. For the nal part, it delivers some
the individual level. It is not astonishing to nd an individual who recommendation for performing practicalities in other similar
spiritually pays respect to nature and, at the same time, he or cases.
she can deliberately engage in activities which degrade or
destruct nature. Ironically, these activities are often referred as Keywords: Destruction and Degradation, Muria Ecosystem,
ecological suicides. In this case, humans commit an assault to Antrophogenic Causes, Ethics of Care and Environmental
the ecosystem and yet knowing that it will ultimately Spirituality
18
 Religion, Environment, and Biodiversity

EMBEDDING NATURE MYSTICISM OF RELIGION FOR

ENVIRONMENTAL PRESERVATION: QURANICAND BIBLICAL Chair: Dr. Asep Sumantri (UIN Syarif Hidayatullah, Jakarta)
PERSPECTIVES
Luthfi Rahman
[Department of Religious Studies, Faculty of Ushuluddin and Tittle of Panel
Humanities, UIN Walisongo Semarang] Revisiting Religion, Environtment, and Ecology
luthfi[email protected]
Panelists
This paper depicts Muria as a locus of Nature Mysticism. It Mardian Sulistyati (UIN Syarif Hidayatullah), Fikri Mahzumi
actually urges nature mysticism and theological underpinnings (UIN Sunan Ampel Surabaya), Fahrurrazi (Center for Religious
for an environmental preservation. As part of the elements of and Cross-Cultural Studies UGM Yogyakarta), Moh Mufid (UIN
religions, mysticism plays a role in shaping self-devotion of Sunan Ampel Surabaya), Aan Jaelani (IAIN Syekh Nurjati
religious adherents. Nature mysticism is part of mysticism that Cirebon)
entails a deep awareness and recognition that nature is part and
parcel of God's manifestation. Through embedding such kind of
mysticism for people living in preserved areas, it is expected Panel Description
that they will be agents of any environmental preservation. The moral values and interpretive systems of religions are
Besides, this paper gives scriptural basis (Qur'an and Bible) crucially involved in how people imagine the challenges of
since introducing the idea with using Holy Books will be more sustainability and how societies mobilize to enhance ecosystem
effective to encourage people and will hook in the core for resilience and human well-being. This panel not only provides a
religious adherents. Also, it formulates a relationship between comprehensive overview of the state of the eld of religion and
theology, mysticism and care of environment. ecology, it also relates this eld for the rst time to the growing
area of environmental humanities. It encourages both
Keywords: Nature Mysticism, Nature Glorifying God, Muria
appreciative and critical angles regarding religious traditions,
Mountain, Quranic and Biblical Perspective, and Ecotheology
communities, attitudes, and practices, ranging from Pesantren
WOMEN AND THE CONSERVATION OF MURIA SLOPES: Ecofeminism, Pendekar Rimba, Pesantren Ath-Thaariq, Eco-
A STUDY OF FEMALE CRAFTERS OF NATURAL MOTIF BATIK IN KUDUS Syariah, and Islamic logics of renewable resources. It presents
contrasting ways of thinking about 'religion' and about 'ecology'
Zaimatus Sa'diyah and about ways of connecting the two terms. This panel uniquely
[Department of Islamic Education, STAIN Kudus] intersects the eld of religion and ecology with new directions
[email protected] within the local humanities and sciences in Indonesian
archipelago. It explores the interpretations of indigenous
The natural damage around Muria slopes has reached critical traditions regarding modern environmental problems drawing
status. Furthermore, the landslide that occurred in early 2017 on such concepts as way of life and indigenous knowledge.
and hit some villages on the slopes of Muria underscores how
the natural conditions around Muria need to get the attention of
all parties, not only the government but also the community. PESANTREN ECOFEMINISM:
Various conservation efforts have been done either by the STUDY OF PESANTREN ATH-THAARIQ GARUT
community independently or supported by governments and Mardian Sulistyati
companies concerned about nature conservation. One form of [State Islamic University of Syarif Hidayatullah Jakarta]
conservation efforts for the slopes of Muria is by combining [email protected]
three links of life; Business, education and conservation in the Development in Third World countries including Indonesia has
form of natural batik motifs undertaken by female batik been placing women as second citizens and in icting ecological
crafters, especially in the district of Gebog. This paper tries to crises. Some studies were highlighting ecological and gender
raise how the role of these female crafters of natural motif batik inequality related to developmentalism, but none of these has
in this conservation efforts of slope Muria. The objective of this examined an integration of ecofeminism with Islamic values, on
paper is to identify how these female crafters contribute in praxis level, as an alternative solution. The focus of this study is
building public awareness of Muria slopes conservation Pesantren Ath-Thaariq, Garut. By using phenomenological of
through the relation of business, education and conservation. Edmund Husserl, this study reads the depths of the
philosophical internalizations of the teachings, movement
Keywords: Conservation, Muria Slopes, Female Crafters of models, and Pesantren motivations; as well as the global
Natural Motif Batik ecofeminism of Vandana Shiva and Maria Mies as the
theoretical framework for holistically identifying the pesantren.
This study proposes that ecofeminism in the new form of
pesantren is able to eliminate unequal relation of power
between human and non-human. Thus, it could be a solution to
the latent problem of education, humanity, and environment in
the last decades.
Keywords: ecofeminism, pesantren (islamic boarding school),
developmentalism, agroecology, pesantren Ath-Thaariq Garut
Indonesia
19
 Religion, Environment, and Biodiversity

PENDEKAR RIMBA: Makalah ini bertujuan merekonstruksi kih tangkap ikan di

UPAYA KH. NOER NASROH HADININGRAT MENCETAK SANTRI Kabupaten Lamongan dalam perspektif eco-syariah. Eco-
PERDULI HUTAN DI PESANTREN WALISONGO TUBAN syariah merupakan nilai-nilai religius yang berfungsi sebagai
Fikri Mahzumi alat kontrol sosial (a tool of social control) bagi masyarakat
[UIN Sunan Ampel Surabaya] pesisir dalam memanfaatkan sumberdaya perikanan yang
fi[email protected] berkelanjutan. Upaya konservasi laut merupakan jaminan bagi
perlindungan kekayaan laut agar tetap lestari dan
Kajian ini berusaha menjelaskan dan mendalami subjek KH.
berkelanjutan. Fikih tangkap ikan perlu dirumuskan untuk
Noer Nasroh Hadiningrat yang telah menemukan suatu
memberikan wawasan eco-syariah bagi nelayan dalam
kesadaran tentang ekoteologi di pesantrennya, Walisongo
penangkapan ikan secara ramah lingkungan dan sesuai
Tuban. Subjek menggagas suatu perspektif kesadaran ekologi
dengan nilai-nilai religius. Fikih tangkap ikan akan dikonstruksi
yang khas dengan perpaduan antara kearifan tradisi dan
berdasarkan praktik konservasi perikanan di Kabupaten
keilmuan modern. Sekolah Menengah Kejuruan Negeri (SMKN)
Lamongan sebagai salah satu daerah pesisir Pantura yang
K e h u t a n a n m e n j a d i w u j u d k o n k re t u p a y a s u b j e k
telah ditetapkan sebagai kota minapolitan perikanan. Implikasi
mengintegrasikan antara keyakinan dan ilmu. Pada saat yang
rekonstruksi kih tangkap ikan ini diharapkan mampu
sama, ada visi kedepan yang sedang berusaha diraih oleh
membangun budaya sadar lingkungan laut dan mensinergikan
subjek agar kelak banyak lahir pendekar-pendekar rimba yang
aspek ekonomi dan ekologi sebagai budaya bagi masyarakat
pada satu sisi memiliki kesadaran terhadap lingkungan juga
nelayan.
bisa mencari hidup dari hutan. Penelitian ini menggunakan
pendekatan fenomenologis yang mengfokuskan pada Kata Kunci: kih, konservasi, tangkap ikan, eco-syariah
perspektif subjek dan fakta-fakta di lapangan. Dari penelitian
yang dilakukan diketahui bahwa subjek primer, Kiai Noer telah
ENERGY CONSERVATION POLICY IN INDONESIA:
melakukan suatu re eksi keagamaan melalui pendalaman
CHALLENGES AND SOLUTIONS IN ISLAMIC ECONOMICS
terhadap teks al-Quran dan hadis, bahwa manusia punya
tanggung jawab ekologis yang diamanatkan oleh Tuhan Aan Jaelani
kepadanya. Nabi Muhammad juga dikenal sebagai Green [Lecturer of Islamic Economic, Faculty of Shariah & Islamic
Prophet karena beberapa sumber hadis menegaskan Economic IAIN Syekh Nurjati Cirebon]
keberpihakannya kepada pelestarian lingkungan. Tidak cukup [email protected]
sampai di sini, Kiai Noer juga memadukan antara kearifan
tradisi dengan ilmu untuk mencetak santri perduli hutan di Indonesia's energy policy focuses on developing renewable
Pesantren Walisongo Tuban. energy sources as a substitute for fossil-based energy sources
whose inventories are already depleting. Energy conservation in
Kata Kunci: pesantren, ekoteologi, hutan
Indonesia aims to make energy savings, so as to prevent the
occurrence of energy crises that affect all sectors. The use of
BEING A MUSLIM IN ECOLOGICAL WAYS: natural gas emissions, pollution and environmental pollution,
A STUDY OF PESANTREN ATH-THAARIQ GARUT, WEST JAVA and ecosystem destruction are issues that demand energy
Fahrurrazi conservation policies. This study applies a policy analysis and
[Center for Religious and Cross Cultural Studies, Gadjah Mada content analysis approach to Qur'anic texts on the energy and
University] policies of the Indonesian government in 2016-2017. This paper
[email protected] concludes that the increasing public demand for energy
consumption, industrial development and environmental
In the last decade, a number of pesantren (traditional Islamic
degradation, energy conservation through energy saving, is not
boarding schools) have adopted the program of eco-pesantren
only a religious obligation in terms of Islamic legal goals
(that implements ecological practices in its activities and
(maqashid shariah) for every individual, institution, and
curricula) initiated by the Ministry of Environment. This paper
government. In Islamic economics, energy conservation
examines the relations between religion and ecology, and
requires a strategic and actual implementation that can meet
questions how ecological practices could in uence both the
the needs of people's energy consumption such as electricity
understanding of Islam and its ethics to nature. By looking at
and fuel, replacing fuels from renewable energy at affordable
Pesantren Ath-Thaariq, a leading eco-pesantren located in
and accessible prices, and sustainability of the environment and
Garut, West Java Indonesia, this paper argues that the practice
ecosystem.
of eco-farming has been Islamized so that the practice was used
for deepening the teaching of Islam, and Islam has been used
Keywords: energy conservation, renewable energy, energy
for accepting the practice of eco-farming.
ef ciency, Islamic economics
Keywords: eco-pesantren, eco-farming, islamic understanding,
ethics to nature

FIKIH KONSERVASI LAUT:

REKONSTRUKSI FIKIH TANGKAP IKAN PERSPEKTIF ECO-SYARIAH
(STUDI KASUS DI KABUPATEN LAMONGAN)
Moh. Mufid
[UIN Sunan Ampel Surabaya]
[email protected]
20
 ‫‪Sufism, Spirituality, and Mental Health‬‬

‫‪Sufism, Spirituality, and‬‬

‫ٔﻧﺪي ﶊﺪ رﺿﻮان‬
‫‪Mental Health‬‬ ‫) ﺎﻣﻌﺔ ﻼء ا ﻦ إﻻﺳﻼﻣ ﺔ اﳊﻜﻮﻣ ﺔ ‪ ،‬ﻣﲀﺳﺎر(‬
‫‪Chair: Mohammad Yunus, Lc, M.A., PhD‬‬ ‫‪[email protected]‬‬
‫)‪(UIN Sunan Kalijaga Yogyakarta‬‬
‫ﻟﻌﲅ ﻣﻘﺼــﺪ ﻣﻦ ﻣﻘﺎﺻﺪ اﻟﴩـــع اﳊﻜﲓ ﺑﻪ ﺎء ٕواﻟﯿﻪ د ﺎ وﲢﻘﻘﺖ ﺑﻪ ٕاﺴـــﺎﻧﯿﺔ إﻻﺴـــﺎن‪ ،‬و اﻫﱲ ﺑﻪ‬
‫‪Tittle of Panel‬‬ ‫اﻟﺼـﻮﻓ ﺔ ﻛﲈ اﻫﱲ ﺑﻪ ﲑﱒ ﻣﻦ ﻠﲈء ا ٔﻣﺔ‪ .‬وﻗﺪ ﳫﻢ اﻟﺼـﻮﻓ ﺔ ﻋﻦ ﻓﻀـﯿ اﻟﻌﲅ واﻟﺘﻌﲅ وﻋﻦ ٔﻗﺴــﺎم اﻟﻌﻠﻮم‬
‫‪Sufism, Good Consciousness, and Toleration in‬‬ ‫وﻋﻦ اﻟﻌﻠﻮم اﻟﺼﻮﻓ ﺔ‪ ،‬ﰒ ٔﻛﺪوا ﰲ ا ﳯﺎﯾﺔ ٔن ٔﻓﻀﻞ اﻟﻌﻠﻮم ٕاﳕﺎ ﻫﻮ ﲅ اﻟﺘﺼـﻮف ﻋﺘﺒﺎرﻩ اﻟﻌﲅ اﻟﻮﺣ ﺪ ا ى‬
‫‪Contemporary Society‬‬ ‫ﻓﲀرا ﺪﯾﺪة ﰲ‬‫ﲨﻊ ٔﺻﻨﺎف اﻟﻌﻠﻮم اﻟﴩــﻋﯿﺔ اﳌﻔﺮوﺿﺔ ﻣﻦ ﲅ اﻟ م واﻟﻔﻘﻪ واﻟﺘﺼـــﻮف ‪ .‬وﻗﺪ اﺑﺘﻜﺮوا ٔ ً‬
‫‪Panelists‬‬ ‫ﻣﻮﺿﻮع اﻟﻌﲅ ﻋﻨﺪﻣﺎ ﺣﴫــــوا اﻟﻌﻠﻮم إﻻﺳﻼﻣ ﺔ ﰲ اﻟﴩـــــﯾﻌﺔ واﻟﻄﺮﯾﻘﺔ واﳊﻘ ﻘﺔ‪ ،‬وﺮون ٔن ﻫﺬﻩ اﻟﻌﻠﻮم‬
‫‪Dr. Sayyid Abdul Aziz, Lc, M.A. (Kementerian Agama‬‬ ‫اﻟﺜﻼﺛﺔ ﻣ ﲀﻣ ‪ ،‬و ٔن ﻟﲁ ﻫﺬﻩ اﻟﻌﻠﻮم وﻇﯿﻔﳤﺎ اﳋﺎﺻـﺔ ﲠﺎ ﻻ ﺴﺘﻐﲏ ﻋﻨﻪ ﰻ ﻣﻦ ٔراد اﻟﻮﺻـﻮل ٕاﱃ ﷲ ‪.‬‬
‫‪Sarawak Malaysia), Andi Ridwan, Lc, M.A. (UIN Alauddin‬‬ ‫وﺑﻀــﻞ ﺗ اﻟﻌﻠﻮم اﻟﺜﻼﺛﺔ ٔﺻﺒﺤﻮا ﺻﻮﻓ ﺔ ﺣﻘ ﻘ ﲔ‪ ،‬واﻧﻘﻠﺒﻮا ﻣﻦ ﴯﺼــﯿﺔ ﻣ ﺤﺮﻓﺔ ٕاﱃ ﴯﺼــﯿﺔ ﻣﺴــﻠﻤﺔ‬
‫‪Makassar), Dr. Abdul Ghofur Maemun, Lc, M.A. (STAI Al-‬‬ ‫ﻻﳝﺎﯿﺔ اﻟﺴـــــﻠﳰﺔ واﻟﻌﺒﺎدة اﳋﺎﻟﺼـــــﺔ واﳌﻌﺎﻣ اﻟﺼــــــﺤﯿ ﺔ اﳊﺴﻨﺔ‬
‫ﻣ ﺎﻟﯿﺔ ﻣ ﲀﻣ ‪ ،‬وذ ﻣﻦ اﻟﻨﺎﺣ ﺔ ا ٕ ﻧ‬
‫‪Anwar Sarang Rembang), Dr. Zawawi, Lc, M.A. (IAIN‬‬ ‫وا ٔ ﻼق اﻟﻔﺎﺿ ‪ ،‬ﯾ ﴩ اﻟﺴﻼم ﺑﲔ اﻟﻨﺎس وﯾ ﺸﺪ اﳋﲑ ﰲ ﰻ ﳾء‪.‬‬
‫‪Pekalongan), Dr. Badruddin bin Muhammad (UIN Maulana‬‬
‫)‪Malik Ibrahim Malang‬‬ ‫اﻟﳫﲈت اﳌﻔ ﺎﺣ ﺔ ‪ :‬اﻟﺼﻮﰲ ‪ ،‬اﻟﻌﻠﻮم إﻻﺳﻼﻣ ﺔ ‪ ،‬اﻟﺘﲀﻣﻞ ‪ ،‬اﻟﻮﺻﻮل‬

‫ﻛﺘﻮر ﻋﺒﺪ اﻟﻐﻔﻮر ﻣﳰﻮن‬

‫) ﺎﻣﻌﺔ ا ٔﻧﻮار إﻻﺳﻼﻣ ﺔ ‪ ،‬ﺳﺎراﱋ(‬
‫‪[email protected]‬‬
‫ﻛﺘﻮر ﶊﺪ ﯾﻮﺲ‬
‫(‬ ‫)اﳉﺎﻣﻌﺔ إﻻﺳﻼﻣ ﺔ اﳊﻜﻮﻣ ﺔ ﺳﻮ ن ﰷﻟﯿ ﺎﰷ ‪ ،‬ﺟﻮ ﺎ ﺮ‬ ‫اﻟﺘﺼــــﻮف ﰲ اﳌﺮ ا ٔوﱃ ﳏﺎو ﺎﻫﺪة ﻠﺴ ﯿﻄﺮة ﲆ اﻟﻨﻔﺲ وﺿﺒﻄﻬﺎ‪ ،‬ﻓﺎﻟﺘﺼـــــﻮف ﲡﺮﯾﺔ ذاﺗﯿﺔ ﻻ‬
‫‪[email protected]‬‬ ‫ﺸـﱰك ﻓ ﻪ ا ٓﺧﺮون ﻣﻌﻪ‪ ،‬ﻓﻬﻮ ﺳﻠﻮك ذاﰐ ﯾﺒﺬل ﻓ ﻪ اﻟﺼـﻮﰲ ﰻ ﻃﺎﻗ ﻪ ﻟﯿﺒﻠﻎ اﻟﺼـﻔﺎء اﻟﺮو اﳌ ﺸــﻮد‪.‬‬
‫واﳌﺮ اﻟ ﻧﺜﺎﯿﺔ ﻣﻦ اﻟﺘﺼــــــﻮف ﱔ ﻣﺮ اﻟﻌﻮدة ٕاﱃ ا ﳣﻊ واﻟﻨﺎس ﺑﻌﺪ ﲡﺎ ﻪ اﻟ ﺴﱯ ﰲ اﻟﺘﺠﺮﺑﺔ ا ٔوﱃ‪.‬‬
‫ﲤﺜﻞ ﻫﺬﻩ ا راﺳﺔ ﻣﻼﺣﻈﺔ ﺗﻐﲑ إﻻﻃﺎر اﳌﻌﺮﰲ واﳌﳯﺠﻲ ﳝﻜﻦ ﲠﲈ ﻇﻬﻮر اﻟﺒﺤﺚ اﻟﻌﻠﻤﻲ ﻋﻦ اﻟﺼــﻮﻓ ﺔ ﰲ‬ ‫ﻜﻮن ى اﻟﺼـــــــــﻮﰲ ﺑﻨ ﺎح اﻟﻮﻋﻲ ا اﰐ ﻋﻦ ﻣﻔﻬﻮم اﻟﺘﻌﺎﻣﻞ ﻣﻊ ا ٓﺧﺮ ﻓﻼ ﯾ ﻐﻲ ٔن ﺴﯿﻄﺮ ﻓﳱﺎ‬ ‫ﻓﻘﺪ َ‬
‫اﳋﻄﺎب اﻟﻌﻠﻤﻲ اﳌﻌﺮوف ﻓ ﺑﻌﺪ ﳋﻄﺎب اﻟﺼﻮﰲ ‪ .‬وﯾﻨﻄﻠﻖ ذ ﻣﻦ ﻣﻼﺣﻈﺔ ﺬور اﻟﻈﺮوف اﳌﻌﺮﻓ ﺔ‬ ‫اﻟﺸﻬﻮات ٕواذﻻل اﻟﻨﻔﺲ‪ .‬ﻓﻬﺪﻓﻪ ا ٔول وا ٔ ﲑ ٕاﳚﺎد إﻻﺴﺎن اﻟﻔﺎﺿﻞ ﺑﻞ إﻻﺴﺎن اﻟﲀﻣﻞ‪ .‬ﻓﺮ اﻟﺼﻮﰲ‬
‫راﺳﺔ اﳌﻨﺨﺮﻃﺔ ﰲ اﳋﻄﺎب اﻟﻔﻜﺮي واﳋﻄﺎب ﺟ ﻋﻲ ‪ ،‬ﻟﺘﻈﻬﺮ اﻟﻔﺮوق ﻟﻄﺒﯿﻌﺔ اﻟﺒﺤﺚ واﻟﻨﺘﺎﰀ اﻟﱵ‬ ‫ﺗﺒﺪ ٔ ﻣﻦ ا ات‪ ،‬ﰒ ٕاﱃ ا ٔﻗﺮب ﰒ اﻟﻮﺻﻮل ٕاﱃ اﻟﻨﺎس‪ ،‬اﺑﺘﺪاء ﻣﻦ ﳎﳣﻊ داﺮﺗﻪ ٕاﱃ ﳎﳣﻊ وﻃﻨﻪ‪ .‬وﻻ ﯾﻘ ﴫـــ‬
‫ﺣﺼــﻠﺖ ﻣﻦ ا ٓﻟﯿﺔ اﳌﻌﺮﻓ ﺔ اﻟﱵ ﺴــ ﺖ ٕا ﳱﲈ ‪ .‬وﺑﻌﺪ ﳤﺎء ﻣﻦ ذ ﯾﻼﺣﻆ ﻫﺬا اﻟﺒﺤﺚ ﺗﻐﺎ ﺮ اﻟﻄﺒﯿﻌﺔ‬ ‫ذ ﲆ ﻣﺸـﺎر ﯿﻪ ﰲ اﳌﻌﺘﻘﺪ ﺑﻞ ﯾﺘﻌﺪى ٕاﱃ ﳐﺎﻟﻔ ﻪ ﻓ ﻪ‪ .‬ﻓ ﻌﺘﱪ اﻟﺘﺼـﻮف ﻇﺎﻫﺮة ﺎﳌﯿﺔ ﻗ ﺪﻫﺎ اﻟﺼـﻮﻓ ﻮن‬
‫اﻟﺘ ﻠﯿﻠﯿﺔ ﰲ اﳋﻄﺎﺑﲔ اﻟﻔﻜـﺮي و ﺟ ﻋــﻲ ﻣﻦ اﻟﺘ ﻠﯿﻞ اﳌﱱود ﳌﻔﺎﻫﲓ اﳉﺎﻫــﺰة اﻟﱵ ُ َﺮى ٔﳖﺎ ﺑﺘﺔ‬ ‫ﲟﻌﺘﻘﺪات إﻻﺳﻼم و ٔﺳﺎﺳ ﯿﺎﺗﻪ‪ .‬ﻓﺎﻟﺘﺼـــــــــﻮف ﲟﺜﺎﺑﺔ ﻧﻘﻄﺔ ﻟﺘﻘﺎء ﺑ ﳯﻢ وﺑﲔ ا ٓﺧﺮ ﻦ‪ ،‬ﻓ ﺴ ﺘﻔ ﺪ ﰻ ﻣﻦ‬
‫ﻓﻮق اﻟﺰﻣﺎن واﳌﲀن ٕاﱃ إﻻﻧﺼــــــﺎف ﺑ ٔن ا ٓﻟﯿﺔ اﳌﻌﺮﻓ ﺔ اﻟﱵ اﺳﺘﻘﺮت ﰲ اﳋﻄﺎب اﻟﻔﻜﺮي و ﺟ ﻋﻲ ﰎ‬ ‫ا ٓﺧﺮ ﳑﺎ ُ َ ِّ‬
‫ﻜﻮن ﳞﻢ ٓﻓﺎﻗﺎ واﺳﻌﺔ ُ َﺴﻬِّﻠﻬﻢ ﻻ ﱰام ا ٓﺧﺮ ا ﱰاﻣﺎ ﻓﻌﺎﻻ‪.‬‬
‫ﺗﺼــــﺒﯿﻐﻬﺎ ﻟﻼوﻋﯿﻮﯾﺔ اﳌﺮﻛﺰﯾﺔ ا ٔورﺑﯿﺔ اﳊﺪاﺛﯿﺔ ‪ .‬ﻓ ﺤﺘﺎج ٕاﱃ ٕاﺻﻼح ﰲ ﺑﻌﺾ ٔﻧﻈﻤﳤﺎ ا ا ﻠﯿﺔ و ﻼﻗﳤﺎ‬
‫اﳋﻄﺎﺑﯿﺔ ﺣﱴ ﳣﻜﻦ ﺣﺚ ﺎﻣﻌﻲ ﻣﻦ ٔن ﯾﻼﺣﻆ اﻟﺼــــــــــــﻮﻓ ﺔ ﻣﻼﺣﻈﺔ ﺗﻨﺎﺳﺐ دورﻫﺎ ﰲ اﳋﻄﺎب‬ ‫اﻟﳫﲈت اﳌﻔ ﺎﺣ ﺔ ‪ :‬اﻟﺴﻠﻮك ‪ ،‬ﺴﺎن اﻟﲀﻣﻞ ‪ ،‬اﻟﻮﻃﻨﯿﺔ ‪ ،‬ﱰام‬
‫إﻻﺳﻼﱊ ﻣﻦ ﺔ ‪ ،‬ودورﻫﺎ ﰲ ا ﺎت اﳌﻌﺎﴏة ﻣﻦ ﺔ ٔﺧﺮى ‪ ،‬ﻛﲈ ٔﳖﺎ ﲤﻜﻦ ﻇﻬﻮر اﻟﺼــــــــﻮﻓ ﺔ ﰲ‬
‫اﻟﺴﯿﺎق اﳌﻌﺎﴏ ﺑ ٔﻧﻮاع ﺻﻮرﻫﺎ وﺣﻘﺎﺋﻘﻬﺎ اﳌﻌﺮﻓ ﺔ ‪.‬‬
‫اﻟﳫﲈت اﳌﻔ ﺎﺣ ﺔ ‪ :‬اﻟﺼﻮﻓ ﺔ ‪ ،‬اﻟﺴﻠﻮك ‪ ،‬اﳋﻄﺎب ‪ ،‬اﳊﻘ ﻘﺔ ‪ ،‬اﳌﳯﺞ ‪.‬‬ ‫ﻛﺘﻮر زواوي ﻋﺒﺪ اﻟﻮا ﺪ‬
‫ﲀﻟﻮﳒﺎن(‬ ‫)اﳉﺎﻣﻌﺔ إﻻﺳﻼﻣ ﺔ اﳊﻜﻮﻣ ﺔ ‪،‬‬
‫‪[email protected]‬‬
‫ﻛﺘﻮر اﻟﺴﯿﺪﻋﺒﺪ اﻟﻌﺰ ﺰ ‪ ،‬ﻣﺎﻟﲒ‬
‫ﻣﻌﺎ‪ ،‬ﻓ ٔﲵﺖ ﻣﻦ اﻟﺘ ﺪ ت اﻟﻜﲑة واﳋﻄﲑة‬ ‫ٕان ﻗﻀــﯿﺔ اﻟﻌﻨﻒ ٔ ﺬت ﺗﺆرق ﻣﻀــﺎﺟﻊ اﻟﴩـــق واﻟﻐﺮب ً‬
‫‪[email protected]‬‬
‫ﻫﺬﻩ ا ٔ م‪ ،‬وﻻ ﺷــﻚ ٔن اﻟﺘﻄﺮف ﻻ ﳛﺎرب ﻟﺒﯿﺎ ت‪ ،‬وﻻ ﻠﻘﺎءات اﻟﻈﺮﻓ ﺔ‪ ،‬وﻻ ﳌﻠﺘﻘ ﺎت‪ ،‬ﺑﻞ ﳛﺘﺎج‬
‫ٕان اﻟﺼــــﻮﻓ ﺔ ﱔ اﻟﻮﺳ ﯿ اﻟﺮوﺣ ﺔ ﻠﺘﻘﺮب‪ .‬ﻗﺪ ﺑﺪ ٔ ﺗ ٔﺳ ﺴــــﻬﺎ ﻣ ﺬ ﻗﺮن ‪ ١٠‬م ‪ ،‬وﰲ ﻋﴫـــــ اﳊﺎﴐ‬ ‫ٕاﱃ رؤﯾﺔ ﻓﻜﺮﯾﺔ واﲵﺔ‪ ،‬وﲻﻞ ﻣﺪروس ﳚﯿﺐ ﻋﻦ ا ٔﺳ ﺌ اﻟﺘﻘﻠﯿﺪﯾﺔ ﰲ ٔي ﺧﻄﺔ‪ ،‬واﳊﯿﺎة اﻟﺼﻮﻓ ﺔ ﺗ ﺴﻢ‬
‫اﻧ ﴩــت اﻟﻔﺮق اﻟﺼـــﻮﻓ ﺔ ﰲ اﻟﻌﺎﱂ إﻻﺳﻼﱊ‪ ,‬وﰷﻧﺖ ﺑﻼد اﳉﺰﺮة ﴍق ٓﺳ ﯿﺎ ﻻ ﺴ ﺘ ﲎ ﻣﻦ ذ ‪ .‬ﯾﻌﻠﻦ‬ ‫ٔ ﻼق واﻟﻘﲓ اﻟﻨ ‪ ،‬وﺗﻘﺪم ﺪﻣﺔ ﻦ وا ٔﻣﺔ واﻟﻮﻃﻦ ﻋﻦ ﻃﺮﯾﻖ ﴩــــــــــــــ اﻟﻌﲅ ٕواﺷﺎ ﺔ ﳏﺎﺳﻦ‬
‫اﻟﻔﺮق اﻟﺼـــــﻮﻓ ﺔ ﺑ ٔﳖﻢ ﲆ ﳖﺞ إﻻﺳﻼم اﻟﺼـــــﺎﰲ ﻣﻦ ﲑ ٔن ﻧﻌﺮف اﻻﺋ ن اﳊﻘ ﻘﻲ ﻋﻨﺪﱒ‪ .‬ﺗﻘ ﯿﺔ‬ ‫ا ٔ ﻼق‪ ،‬وا ﻋﻮة ٕاﱃ اﻟﻮ ﺪة واﻟﺘ ٓ ‪ ،‬و ﺪم ﺴ ﯿﺎق وراء اﻟﻌﺼﺒﯿﺔ اﻟﻄﺎﺋﻔ ﺔ ٔو اﳌﺬﻫﺒﯿﺔ‪ٕ .‬ان اﻟﺼﻮﻓ ﺔ‬
‫إﻻﻧﺘﻘﺎﺋﯿﺔ ﲆ اﻟﻔﺮق اﻟﺼـــــﻮﻓ ﺔ ﰷﻧﺖ ﺑ ٔﳖﻢ ﳯﺠﻮا ﲆ ﳖﺞ ﻋﻘ ﺪة ٔﻫﻞ اﻟﺴﻨﺔ واﶺﺎ ﺔ ﱔ ٔﻣﺮ ﻫﺎم ﳚﺐ‬ ‫ﺳﻼح ٕاﺳﻼﱉ ﻣﻌﺘﺪل ﺮﻓﻌﻪ ﰱ و ﻪ ﳏﺎوﻻت اﻟﻐﻠﻮ واﻟﺘﻄﺮف اﳌﺸـــﻮﺑﺔ ﻟﻌﻨﺎد ا ى ﺴـــ ﺪ ٕاﱃ اﳉﻬﻞ‬
‫ﺗﻮﺿﯿ ﻪ ٕاﱃ ا ﳣﻊ إﻻﺳﻼم اﳊﺎﴐ‪ .‬ﻗﺪ ﻣﺮ ﻫﺬا اﻟﺒﺤﺚ ﺑﺘ ٔﻣﻞ اﻟﺸـﻌﺎ ﺮ واﻻﺋ ن ﻋﻨﺪ ٔﻫﻞ اﻟﺼــﻮﻓ ﺔ ﺑ ٔﳖﻢ‬ ‫وﯾﻌﳣﺪ ﲆ اﳋﺮاﻓﺔ وﻻ ﯾﺪرك ا ﻻ اﳊﻘ ﻘ ﺔ ﻟﺼﺤﯿﺢ ا ﻦ‪ ،‬ﻓﺎﳌﺘﺼـﻮﻓﻮن ﯾﻘﺪﻣﻮن ٔﻧﻔﺴـﻬﻢ ﲆ ٔﳖﻢ ﺻﲈم‬
‫ﲆ اﻟﻄﺮﯾﻖ اﻟﺴــــﻠﲓ ﺎل ﻣﻦ اﻟﻔﺴــــﺎد ا ﯾﲏ و ﻜﻮن ذ اﳌﺒﺪ ٔ اﻟﺘﻮﺟﳱ ﻲ ﰲ اﻟﻌﺎﱂ إﻻﺳﻼﱊ‪ .‬ﻣﻠﺨﺺ‬ ‫ٔﻣﺎن ا ﳣﻌﺎت ﰲ ﻣﻮا ﺔ اﻟﺘﻄﺮف و ٔﻫ ﳌﺎ ﳛﻤﻠﻮﻧﻪ ﻣﻦ ﻗﲓ اﻟ ﺴـــــــﺎﻣﺢ وﺗﻘ ﻞ َاﻻﺧﺮ‪ ،‬ﻓٕﺎن اﻟﺼــــــــﻮﻓ ﺔ‬
‫اﻟﺒﺤﺚ ٔن ﻠﺤﻜﻮﻣﺔ و ﳉﻨﺔ اﻟﺘﻔﻮﯾﺾ اﳌﻨﻈﻤﺔ دور ﻢ ﰲ ﺗﻘ ﯿﺔ إﻻﻧﺘﻘﺎﺋﯿﺔ ﲆ ا ٔﻫﺪاف واﳌﺒﺎدئ اﻟﺘﻮﺟﳱﺔ‬ ‫إﻻﺳﻼﻣ ﺔ ﳝﻜﻦ ٔن ﺴﺎﱒ ﰲ ﻣﻮا ﺔ ﲢﺪ ت اﻟﺘﻌﺼﺐ وا ٔﺻﻮﻟﯿﺔ و ﺒﺢ ﺟﲈح اﻟﺘﻄﺮف اﻟﻌﻨﯿﻒ‪.‬‬
‫ﻠﺴــﻠﻮك اﻟﺼــﻮﰲ‪ .‬ﻓﲀﻧﺖ اﻟﺸــﻌﺎ ﺮ واﻻﺋ ن اﻟﺼـــﻮﰲ ا ي ﳖﺞ ﲆ ﻋﻘ ﺪة ٔﻫﻞ اﻟﺴﻨﺔ واﶺﺎ ﺔ‪ ,‬وﱔ‬ ‫اﻟﳫﲈت اﳌﻔ ﺎﺣ ﺔ ‪ :‬اﻟﺼﻮﻓ ﺔ‪ ،‬اﳌﻌﺘﺪل‪ ،‬اﻟﺘﻄﺮف‬
‫اﻟﻮﺳﯿ اﻟﺴﻠﳰﺔ اﻟﱵ ﺰﰾ اﻟﻘﻠﺐ و ﺗﻘﺮب إﻻﺴﺎن ٕاﱃ ﷲ‬
‫‪ .‬اﻟﳫﲈت اﳌﻔ ﺎﺣ ﺔ ‪ٕ :‬اﺳﻼم ﴍق ٓﺳﯿﺎ ‪ ،‬اﻟﺼﻮﻓ ﺔ ‪ ،‬اﻟﺘﻮﺟ ﻪ اﻟﺴﻠﲓ‬
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 Sufism, Spirituality, and Mental Health

and Accomplishments. In this context, all of humans in the

‫ﻛﺘﻮر ﺑﺪر ا ﻦ ﶊﺪ‬ relationship and interaction with the environment both material
and social, focus in action to adjust his life to achieve
(‫ ﻣﺎﻻﱋ‬، ‫) ﺎﻣﻌﺔ ﻣﻮﻻ ﻣﺎ ٕاﺮاﻫﲓ‬
accomplishment. If there is no good adjustment, so he can be
[email protected] unhealth. One sign of achieving that ful llment is that it can
work with totality and peace of mind. The concept of psychology
‫اﻟﻮاﻗﻊ ﰲ ﯾﻮﻣ ﺎ ﻫﺬا ٔن اﻟﻘﲓ إﻻﺴـﺎﻧﯿﺔ ﳎﺮو ﺔ ﻣﺸــﻮﻫﺔ ﺑﻌﻤﻞ ﺑﻌﺾ ٔﻫﻞ ا ٔد ن ا ي ﯾﻘﻬﺮ ﳐﺎﻟﻔ ﻪ ﺗﺒﺎع‬ is known as work engagement. In order to work properly must
have the support of spirituality in the workplace. This is what
‫ ﻓﲑ ﻜﺐ اﳉﺮﳝﺔ إﻻﺴــــــــﺎﻧﯿﺔ ﲆ ﺗﯿﺎر اﻟﻬﳰﻨﺔ‬، ‫ﻫﻮاﻩ اﳌﻀــــــــ ﺑﺪﻋﻮى ٔﻧﻪ ﰲ ﺣﻖ وا ٔﺧﺮ ﻦ ﰲ ﺿﻼ‬ Fitriya Maria Amin Abdul Rahman Shaleh attempted in a paper
‫ ﻋﺮف اﳌﺴــــــﻠﻤﻮن ﰲ ﻋﻬﺪ‬.‫اﻟﺴﯿﺎﺳﯿﺔ واﻟﺴـــــﻠﻄﺔ ﰟ ا ﻦ ﻟﻌﺪم ﻣﻌﺮﻓ ﻪ ﻣﺎ ﻫﻮ إﻻﺳﻼم وإﻻﺳﻼﻣ ﺔ‬ on The Effects Of Job Resources And Workplace Spirituality To
‫ ﰒ وﺻﻞ‬.‫ ﻣﻊ ٔن اﻟﺮﺳﺎ ﺗﺘﻜﻮن ﻣﻦ إﻻﺳﻼم وإﻻﳝﺎن وإﻻﺣﺴــــــــــﺎن‬،‫اﻟﺮﺳﻮل إﻻﺳﻼم دﯾﻨﺎ و ﻠﲈ وﲻﻼ‬ Work Engagement. While the way of tranquility one of them can
‫ ﻓﲀﻧﺖ ﺎ ﺔ اﳌﺴﻠﻤﲔ ٕاﱃ ﲣﺼﯿﺺ ﻓﻦ ﻣﻦ اﻟﺘﻌﺎﻟﲓ إﻻﺳﻼﻣ ﺔ ﻣﺴ ﺴﺔ ﺣﱴ‬،‫إﻻﺳﻼم ٕاﱃ ﻣ ﺎﻃﻖ ﺑﻌﯿﺪة‬ be achieved through the path of spirituality and remembrance of
‫ واﻟﻔﻘﻪ ﲝﺪﯾﺜﻪ ﻋﻦ اﻟﻮاﺟﺐ‬،‫ ﻣ ﻞ ﲅ اﻟﻌﻘ ﺪة ٕﻃﺎر ﻣﻪ ﰲ إﻻﳝﺎن واﻟﻜﻔــــﺮ اﱁ‬،‫ﯾﻌـــﺮﻓﻮا ﻠﲈ ﻣﺴﺘﻘﻼ‬ Allah. Remember, it is only in the remembrance of Allah that the
heart is at peace (Surah Ar-Rad: 28). This study proved Saliyo
‫ اﻟ م ﰲ اﻟﺘﻮﺑﺔ واﻟﺼﱪ واﻟﺮﺿﺎ‬،‫ وﻣﻦ ﺗﻌﺎﻟﲓ إﻻﺳﻼم اﻟﱵ ﻻ ﺗﺪ ﻞ ﰲ ﺪﻫﲈ‬.‫واﳌﻨﺪوب واﳊﺮام واﳌﻜﺮوﻩ‬
through the paper The Relationship between Su Spiritual
‫ وﻫﺬا‬،‫ وﻫﺬﻩ دا ﰲ إﻻﺣﺴـﺎن ﻣﻊ اﻧﻀـﺒﺎﻇﻪ اﳌﺴﺘﻘﻞ ﲅ ا ٔ ﻼق واﻟﺘﺼـﻮف‬، ‫واﶈﺒﺔ وﺣﺴﻦ اﳌﻌﺎﻣ‬ Behavior and Mental Health. The happiness is also sought by
.‫ﳈﳯﺞ ﺴﺘ ﺪﻣﻪ اﻟﺼﻮﻓ ﺔ ﰲ ﻟﻌﺐ دورﱒ ﰲ ﺮﺑﯿﺔ اﻟﻘﲓ إﻻﺴﺎﻧﯿﺔ وﲢﻘ ﻖ اﻟﺴﲈ ﺔ‬ every couple who married and then have children. In the process
of building relationships between couples and other members
‫ اﻟﺘﺼﻮف‬، ‫ اﻟﻘﲓ إﻻﺴﺎﻧﯿﺔ‬، ‫ اﳉﺮﳝﺔ إﻻﺴﺎﻧﯿﺔ‬: ‫اﻟﳫﲈت اﳌﻔ ﺎﺣ ﺔ‬
in the family. Problems arise when one of the couple is more
concerned with his ego. Its just that in certain situations,
couples are forced to be separated away because of work. In this
situation requires a strong understanding with a belief based on
the meaning that is bound by religious commitment. This is
Chair: Dr. Abdul Rahman Shaleh what Gufron Suminta tried to tackle in Relationship Between
(UIN Syarif Hidayatullah Jakarta) The Religious Commitment With The Satisfaction Of Marriage In
Partners Of Indonesian Migrant Worker. In addition, the child as
Tittle of Panel part of a family member experiences a pattern of impersonation
Implementation of Islamic and Psychological Approach to of a parents behavior through his perception. One that appears
Mental Health and Wellbeing in Indonesian Context in a childs mind is the perception of the religiosity of his parents.
And this of course will affect the welfare of his personal self.
Panelists
Muna Erawati shows this in the paper Perceptions of Parents
Dr. Saliyo, M.Psi. (STAIN Kudus), Dr. M. Nur Ghufron (STAIN Religiosity and Student Wellbeing: A Correlational Study among
Kudus), Muna Erawati, M.Psi. (IAIN Salatiga), Mujahidah (IAIN Moslem Students. This pattern of imitation then forces parents
Samarinda), Mustadin (UIN Sunan Kalijaga) to be good models. In one tradition it is mentioned that the old
two are the rst model known as madrasatul ula. Therefore,
Panel Description parents, for example, are not asked to ask but to invite children
to pray and do many good things so that children can imitate.
The word of wellbeing in Indonesian is like plucking a piece of Even in children with mental disorders, such as Down syndrome
traditional cake in a box full of local food commonly found in must be applied the same thing. This is what the Mujahidan
traditional markets. Similar lemper, arem-arem and lontong is tried to explain through the paper The Use of Modeling
similar name to call the the snack as rice cake. Multiple names Techniques Against Parents Who Have Children Down Syndrom.
with different angles. So, wellbeing can be translated as well- If this can not be done then there will be problems such as
being, happiness, and that comes from self-perception of lifes aggression attached to the child. Aggressiveness in children
satisfaction. Simply put it;s show to general wellness. The word and adolescents has begun to be shown publicly in social media
wellness itself refers to diverse and interconnected dimensions activities. Therefore, children should be taught to self-regulate
of physical, mental, and social well-being that extend beyond through self-regulatory learning process. This is what Denisa
the traditional de nition of health. In psychological approach it Apriliawati Mustadin attempted to describe in the paper
is refers to all of activities and choice to achieving physical Aggression In Social Facebook Media Offered From Conformity
vitality, mental healt, satisfaction, accomplishment, and And Self-Regulation. In relation to the above, as the end of
personal ful llment.[1] Positive psychology used this concept proposal, the review and development of the theory and
as a core theme in their study and be concerned with application base in explaining psychological phenomena and
eudaimonia, the good life. In short term, this mean the people welfare can be done in a complementary approach between
must live a happy, engaged, and meaningful life in order to Islam and Psychology. This is what will continuously be guarded
experience the good life. Martin Seligman referred to the good by the Consortium of Psychological Sciences in PTKI. It can be
life as using your signature strengths every day to produce implemented mutually reinfoced between psychology and Islam
authentic happiness and abundant grati cation.[13] In this to accomplish people wellbeing.
context the understanding of psychology is directed at the
achievement of mental health which at the end is focused on the
various activities undertaken by individuals to achieve personal
accomplishmentnya. In Flourish (2011) Seligman argued that
the last category, meaningful life, can be considered as 3
different categories. The resulting acronym is PERMA: Positive
Emotions, Engagement, Relationships, Meaning and purpose,
22
 Sufism, Spirituality, and Mental Health

THE RELATIONSHIP BETWEEN SUFI SPIRITUAL BEHAVIOR AND models were examined by structural equation modeling. First
MENTAL HEALTH model veri ed adolescent perception of father's three
Saliyo socialization variables which were educational values,
[STAIN Kudus] academic support, and academic expectation. Second model
[email protected] also veri ed adolescent perception of mother's three
socialization variables which were educational values,
Tulisan ini dilatarbelakangi oleh munculnya kekerasan yang
academic support, and academic expectation. The both models
mengatasnamakan agama dan Tuhan yang dilakukan
con rmed that in family context, parents held important role to
kelompok tertentu yang bera liasi dengan paradigma Islam
internalize educational values in order to develop adolescent's
teosentris. Selain mengandung sisi positif karena menjadikan
hardiness character.
manusia sebagai hamba sejati Tuhan, paradigma Islam
teosentris yang mulai merubah agama dari ajaran ke Keywords: educational values, character building, cognitive
ideologi juga bisa membawa dampak negatif. Tidak jarang evaluation theory
mereka merasa mewakili Tuhan dan merasa wajib membela
Tuhan dengan menggunakan kekerasan sekalipun. Tidak AGRESI DI MEDIA SOSIAL FACEBOOK DITINJAU DARI
mungkin menghadapi mereka dengan kekerasan yang sama, KONFORMITAS DAN REGULASI DIRI
karena melawan pihak lain mereka nilai sebagai kewajiban
agama (jihad). Tetapi juga sulit mengubah nalar mereka karena Denisa Apriliawati & Mustadin
para penganut paradigma Islam teosentris ini telah merubah Program Studi Psikologi Fakultas Ilmu Sosial dan Humaniora
Islam, dari ajaran ke ideologi. Yang bisa dilakukan adalah UIN Sunan Kalijaga
menawarkan paradigma lain yang secara loso s lebih [email protected] or [email protected]
memihak pada manusia, tanpa menigasikan Tuhan. Untuk itu,
This study aims to understand how conformity and self-
tulisan ini memanfaatkan teori taklif dan hak oleh Abdul Karim
regulation in uence social media Facebook aggression. The
Soroush, dengan mengacu pada pertanyaan utama, apakah
amount of the participants are 99 (N=99). Participants were
beragama merupakan taklif ilahi ataukah hak asasi manusia?
public community those are members of Forum Binangun
Katakunci: teosentris, teoantroposentris, antroposentris, nalar Kulonprogo (FBKP). The scales used were social media
takli , nalar hak asasi Facebook aggression scale that was based on theory of
electronic aggression by David-Ferdon and Hertz (2009),
HUBUNGAN ANTARA KOMITMEN BERAGAMA DENGAN KEPUASAN conformity scale that was derived from conformity theory by
PERKAWINAN PADA PASANGAN YANG BEKERJA MENJADI TENAGA Bordens and Horowitz (2008), and self-regulation scale that was
derived from Zimmerman (2000). The method used was
KERJA INDONESIA
correlational quantitative. Data was analyzed using two
M. Nur Ghufron (STAIN Kudus)
predictors regression analysis. The result showed that major
[Jl. Conge, Ngembalrejo, Kotak Pos 51, Bae, Kudus 59322]
hypothesis was accepted and a minor hypothesis was rejected.
[email protected]
There was signi cant in uence of conformity and self-
Rini Risnawita Suminta (STAIN Kediri)
regulation to social media Facebook aggression (p<0,05; R =
[Jl. Sunan Ampel, No. 7, Ngronggo, Kediri 64127] 0,431; R2 = 18,6%). Whereas conformity as a single variable did
[email protected] not have signi cant in uence on social media aggression
(p>0,05; R= 0,084; R2 = 0,7%). Self-regulation was known
The aim of the present study was to determine the relationship
signi cantly in uenced social media Facebook aggression
between religious commitment and marital satisfaction among
(p<0,05; R= 0,401; R2 = 16,1%). Self-regulation can be used as a
couples who work to become Indonesian labor abroad. This
predictor of social media Facebook aggression by using
study involved 51 samples of married couples and one of whom
prediction formula Y = 42,304 0,281 (X).
worked as Indonesian Migrant Workers (TKI) who live in
Ponorogo District. The sampling technique used is convenience
sampling. Data collection techniques used in this study in the
form of scales and checklists. The data analysis in this study Chair: Dr. phil. Asfa widiyanto, M.A., (IAIN Salatiga)
Done by using correlation technique. Based on result of analysis
test obtained that religious commitment have positive Tittle of Panel
correlation with marital satisfaction equal to r = 0,364; p = 0,009. Revisiting Sufism: Doctrines, Orders, and New
Keywords: religious commitment and marital satisfaction Developments

Panelists
MODEL OF EDUCATIONAL VALUES INTERNALIZATION IN FAMILY Dr. Saliyo, M.Psi. (STAIN Kudus), Dr. M. Nur Ghufron (STAIN
CONTEXT Kudus), Muna Erawati, M.Psi. (IAIN Salatiga), Mujahidah (IAIN
Muna Erawati Samarinda), Mustadin (UIN Sunan Kalijaga)
[email protected]
Panel Description
This study was aimed to test the model of educational values This panel provides a discussion on Su sm in different terms of
internalization in family context from Cognitive Evaluation doctrines, orders, and new developments. In recent years,
Theory perspective. Using questionnaire, this research have spirituality has been an area of research in neurosciences and
involved 338 junior high school students as respondent. Two both in the understanding of psychiatric morbidity and
23
 Sufism, Spirituality, and Mental Health

extending therapeutic interventions which seems to be full of bertujuan, pertama, untuk mengetahui gambaran tentang
promises. Su sm has been a prominent spiritual tradition in Expressed Emotion (EE) dalam keluarga penderita gangguan
Islam deriving in uences from major world religions, and jiwa (skizofrenia) dilihat dari teori Expressed Emotion (EE);
contributing substantially toward spiritual well-being of a large kedua, untuk mengetahui urgensi keluarga sakinah dalam
number of people within and outside Muslim world. Though pandangan Islam. Penelitian ini dilakukan dengan cara studi
Su sm started in early days of Islam and had many prominent literatur, yakni melakukan kajian terhadap literatur-literatur
Su s, in the medieval period it achieved great height atau buku-buku hasil karya pemikiran para ahli dalam
culminating in many Su orders and their major proponents. menganalisis atau menjelaskan konsep-konsep tentang teori
The Su sm aims communion with God through spiritual Expressed Emotion pada keluarga penderita gangguan jiwa dan
realization; soul being the agency of this communion, and urgensi keluarga sakinah melalui tafsir-tafsir Al-Quran atau
propounding the God to be not only the cause of all existence but hadis yang berkaitan dengan keluarga yang ditulis para ahli
the only real existence. It may provide a vital link to understand tafsir dan hadis. Hasil penelitian menunjukkan bahwa menurut
the source of religious experience and its impact on mental teori EE ada tiga dimensi EE dalam keluarga yang berdampak
health. This panel, nally, provides a vital link between Su sm negatif yaitu critical comment (banyak mengkritik), hostility
and its in uences on the mental health of its believers and (menunjukkan permusuhan atau kebencian) dan emotional-
practitioners in a signi cant way. over-involvement (terlalu banyak ikut campur), dan yang
bernampak positif, yaitu: penerimaan, sabar, pengertian, tulus,
dan adanya rasa tanggung jawab. Sementara dalam kajian
Islam keluarga memiliki peran istimewa. Dalam al Qurán, kata
A SUFI'S PERSPECTIVE OF ENVIRONMENTAL PROTECTION:
keluarga diulang sebanyak 79 kali, dengan penyebutan
THE EXPERIENCES OF INDONESIA, UNITED STATE OF diantaranya: ahl, 'ali dan 'asyirah. Hal ini sebagai bukti tingginya
AMERICA AND UNITED KINGDOM perhatian Islam terhadap keluarga dengan segala fungsi-
Bambang Irawan fungsi di dalamnya.
[UIN Sumatera Utara] Kata Kunci: expressed emotion, gangguan jiwa, hubungan
emosional, kajian islam, keluarga
The challenge posed by the world's current environmental
crisis has elicited a response from mainstream world religions
in the form of efforts to construct an environmental ethics, THE RITUALS OF THE TARIQA QADIRIYYA WA NAQSHBANDIYYA:
based on religious and spiritual values. Suggestions for CONTEXTS AND FEATURES
protecting and conserving the environment are a very ancient Asfa Widiyanto
and fundamental aspect of religious teaching. The author will [IAIN Salatiga]
explore the perspectives of a number of environmental
thinkers, including Fachruddin Mangunjaya of Indonesia, The Tariqa Qadiriyya wa Naqshbandiyya, which is founded by
Llewellyn Vaughan Lee of United States of America and Fazlun Ahmad Khatib ibn 'Abd al-Karim Sambas (1803-1875), is
Khalid of the United Kingdom. The paper draws on structured considered the only orthodox order that was established by a
and unstructured interviews with these thinkers and on scholar from the Indonesian Archipelago (Nusantara). Although
exploration of their published works on nature conservation. the Qadiriyya and Naqshbandiyya themselves are widespread
From these sources the author has realized the urgency for within an international context, the TQN is found solely in the
religious communities to engage in sustaining the planet. Malay world. This paper is devoted to the variety as well as the
Finally author discover common doctrines held among them characteristics of the rituals within the TQN. The discourse on
which closely tied to su 's views relating to environmental ritual in the Islamic mystical tradition will be elaborated in order
protection. The author has also identi ed the means to utilize to cast light on the context of the ritual under investigation. More
and empower su 's doctrines for environmental conservation. speci cally, the features of rituals of the TQN will be discussed
From a su 's perspective we can learn strategies for and situated within the framework of the tradition of the
elaborating their doctrines of environmental conservation and supposed parents of this composite order; namely, the
promoting a greater need of engagement and collaboration Qadiriyya and the Naqshbandiyya.
among them in initiating practical conservation projects.
Keywords: Tariqa Qadiriyya wa Naqshbandiyya, ritual,
Keywords: environment, su 's doctrines, spiritual values, puri cation, context, feature
conservation
MENGGAGAS WARGA NEGARA KHAIRA UMMAH DENGAN HIDUP
HUBUNGAN EMOSIONAL ANTARA PENDERITA GANGGUAN JIWA SEHAT TANPA KORUPSI (PERSPEKTIF KONSELING SUFISTIK)
DENGAN KELUARGA DALAM KAJIAN TEORI EXPRESSED EMOTION Samsul Arifin
DAN KAJIAN ISLAM [Bimbingan & Konseling Islam, Fakultas Dakwah dan
Juniarti, Harjoni Desky, & Cecep Sugeng Kristanto Komunikasi, IAI Ibrahimy, Sukorejo Situbondo]
[Psikiatri Fakultas Kedokteran Universitas Gajah Mada] [email protected]
[email protected]
Korupsi merupakan suatu pengkhiatan terhadap amanah yang
Sebagian besar waktu kehidupan seseorang berada bersama dapat merugikan rakyat secara nansial, moral, dan sosial.
dengan keluarga. Namun, tidak seluruh keluarga dapat Dalam perspektif konseling, korupsi termasuk perbuatan yang
memberikan atau menciptakan lingkungan yang mendukung menyimpang (malsuai). Korupsi dapat dicegah dengan
(sakinah). Dalam banyak kasus, keluarga bahkan berpotensi pembentukan karakter kepribadian serta teknik pengubahan
menjadi sumber timbulnya tekanan psikologis. Tulisan ini tingkah laku agar menjadi pribadi terbaik (khaira ummah) dan
24
 Sufism, Spirituality, and Mental Health

terhindar dari perbuatan korup. Tujuan penelitian: as a tools to spread and deliver Su 's beliefs; amd
mengungkap dan mendeskripsikan kualitas kepribadian dan peacebuilding which is become an ultimate goal, for all people
teknik dalam pengubahan tingkah laku untuk hidup sehat tanpa in this world. However, integrating these terms among each
korupsi, perspektif konseling su stik. Penelitian menggunakan other is not as simple as to describe them one by one. It needs a
pendekatan kualitatif tipe etnogra -hermeneutik. Data berasal thick approache to make every terms more detailed. This article
dari dokumen dan eldnotes. Langkah-langkah analisis data: will be divided into four sub-themes. First, su 's belief in their
data reduction, data display, dan conclusion drawing. Hasil: teaching about peace and tolerance. Second, media
kualitas kepribadian antara lain: wara' (kemampuan dalam convergence about su sm tradition and its obstacles to be
mengendalikan diri dan berhati-hati dengan meninggalkan accepted by every Moslem. Third, the way to collaborate su sm
sesuatu yang meragukan; zuhud (hidup sederhana dengan teaching and media. Fourth, they ways to build a peaceful life by
menghilangkan nilai-nilai keduniaan dan membebaskan jiwa tranforming a su sm teaching into more popularized one.
dari pemuasan keinginan), sabar (lapang dada dan berani These themes will be analyzed in contemporary time.
menghadapi kesulitan-kesulitan), qonaah (merasa cukup dan
kaya hati) dan ridha (rela menerima ketentuan Tuhan). Kualitas Keyword: su sm, media, peacebuilding
kepribadian ini merupakan sikap pengendalian diri, tabah dan
ulet dalam menghadapi problematika kehidupan, penerimaan
hidup apa adanya yang akan menjadikan jiwa seseorang
menjadi tenang dan bebas dari segala keinginan dan harapan-
harapan semu. Sedangkan teknik pengubahan tingkah laku
dalam pencegahan korupsi antara lain: uswah hasanah
(pemberian teladan yang baik), khidmah (melayani orang lain),
gerbat (gerak batin atau riyadhah ruhaniyyah), ziarah kubur
untuk mengingat kematian.
Kata Kunci: korupsi, konseling, pesantren

KUNCI SUKSES GERAKAN MASYARAKAT SIPIL BERBASIS SUFISME:

KAJIAN ATAS GERAKAN HIZMET M. FETHULLAH GÜLEN
Sokhi Huda
[UIN Sunan Ampel Surabaya]

Kajian ini mengkaji kunci sukses gerakan hizmet M. Fethullah

Gülen sebagai gerakan masyarakat sipil berbasis su sme,
dengan perspektif analisis Hermeneutik Hans-Georg Gadamer
dan Fenomenologi James L. Cox. Terdapat tiga pokok
kesimpulan dalam kajian ini. Pertama, Gülen adalah tokoh
kharismatik dan cendekiawan Muslim-Turki dengan pengaruh
utama pemikiran Said Nursi. Dengan basis su sme, Gulen
menginspirasi gerakan hizmet sehingga sangat sukses sebagai
gerakan transnasional yang paling mengglobal. Kedua, hizmet
merupakan gerakan masyarakat sipil Islam transnasional yang
menekankan layanan altruistik dan telah menarik banyak
pendukung di lebih dari 160 negara. Inspirasi gerakan ini
meliputi pendidikan, dialog antariman dan antarbudaya, serta
bantuan dan pelayanan sosial. Dalam hizmet su sme berperan
sebagai landasan moral bagi dedikasi sosial secara tulus.
Ketiga, hizmet memiliki tiga faktor yang menjadi kunci
suksesnya, yaitu (1) su sme sebagai ruh layanan tanpa pamrih,
(2) kemanjuran visi gerakan hizmet dalam kemasan pemikiran
baru yang progresif, (3) kemampuan mengarahkan berbagai
sumber ke dalam modal sosial yang efektif.
Kata Kunci: su sme, gerakan masyarakat sipil, gerakan hizmet

RE-IMAGING SUFISM, SOCIAL-MEDIA LITERACY,

AND ISLAMIC PEACEBUILDING
Atmari
[STAI Al-Azhar Menganti Gersik]
This article will explore three urgent issues; su sm as a
individual stance which is believed and practiced by moderate
Moslem in oder to portray the values of Islamic teaching; media
25
 Transnational Islam and the Threat of Radicalism

Transnational Islam and the Threat of between religion and the state and the position of religion as a
pillar of collective identity within society. This complex relation
Radicalism brings about the realisation of religious pluralism and the
protection of minorities are in contention with the application of
Chair: Dr. Syamsu Madyan, Lc, M.A. human rights instruments in a theistic secular Indonesia. In
principle, I argue in these two articles that minorities, especially
(ICRS UGM Yogyakarta)
religious minorities have long experienced various forms of
discrimination because they are seen as challenging
Tittle of Panel established norms of the radical majorities. The established
How Do We Understand Transnational Islam and the norms may include the exclusive interpretation of religious
Threat of Radicalism in Indonesia? freedom in the constitution, the communal character of
religion, and the concept of religious pluralism as well.
Panelists
Keywords: Radicalism, Pluralism, Inclusion, Theistic Secular
Al-Khanif, S.H., M.A., LL.M., PhD (Universitas Negeri
State, and Religious Minorities
Jember); Khoirul Anam, M.A. (UGM Yogyakarta)
Maufur, M.A. (STAIN Kediri); Sukron Ma'mun, M.Si. (IAIN
Online Radicalism: When Online Surfing Leads to Suffering
Salatiga); Ahmad Shiddiq, M.A. (UIN Sunan Ampel Surabaya)
Khoirul Anam
Panel Description [Wahid Institute, Jakarta]
This panel collaborates at furthering an understanding of the [email protected]
contemporary issues and challenges related to radicalism,
trans-nationalism and terrorism in Indonesia as the panel Is a researcher and speaker on online radicalism, youth,
intends to question and enable deep and meaningful pesantren and peace works. He worked in Indonesia national
conversations about how peace and the rights of religious counter terrorism agency for almost three years, that brought
minorities being placed and challenged by the overwhelming him to many places to speak in front of thousands of youth about
waves of major-transnational religious movements, such as media and peace. He is now a senior of cer for media and
Islamism and Tablighi Jamaah coming to this country. campaign in Wahid Foundation Abstract: The development of
Presenters of this panel will be coming together from a variety online media has long played big roles in the spreading of
of disciplines and experiences, including but not limited to the intolerance and radicalism, in some levels, the online media is
elds of sociology, political sciences, inter-religious studies, also used as a media to spread propaganda and to conduct
media and social activism, as this collaboration will be allowing online recruitment. Data compiled by Gabriel Weimann shows
for rich discussions of the debates surrounding the issues that radical groups use online media seriously to spread their
within our globalised and transnational milieu. The panel will wings in in uencing and asking people to joint their movement.
also elaborate to nd strategic option to publish their papers In 1998, radical-terrorist groups only had 12 sites, while in 2003
after the meeting. they had 2.650 sites. The number increased so high in 2014
where these groups are known to have more than 9.800 sites.
The shifting place, from of ine to online, used by radical groups
to conduct their activities impacts to the targets they aim; online
RADICALISM AND A CHALLENGE FOR INCLUSION OF
radicalism targets youth to become 'jihadis'. A national survey
RELIGIOUS MINORITIES WITHIN A THEISTIC SECULAR STATE conducted by Wahid Foundation on potency of intolerance and
Al-Khanif radicalism in Rohis (an after school program focused on Islamic
[Universitas Negeri Jember] spirituality) shows this facts, that is 33% or Rohis put terrorist
[email protected] suspect like Amrozi, Imam Samudra Abu Bakar Ba'asyir and
Bahrun Na'im as the living example of Muslim practicing the
This article is a version of more in-depth discussion from my two
real jihad. 37% believes that Osama bin Laden died syahid, 6% of
previous articles published by the Jakarta Post; Tolikara:
them even support international terrorist group ISIS. The article
Minority Majority Ties and Its Discontent and The Paradox of
is designed to analyze how radical groups use online media to
Religious (in) Tolerance in Indonesia . The rst article examines
radicalize youth, as well as supporting factors surrounding the
the persecution of minority Muslim in Papua as a Christian
live of youth, especially in big cities of Indonesia
dominated region while the second article discusses the
persecution of minority Christian in Aceh as a Muslim Keywords: responses, terrorism, Indonesia policy
dominated region. In many incidents especially in these two
regions, the discontent results in the segregation of NARRATING ISLAMISM IN INDONESIA: STATE, AGENCY, AND SOCIAL
interreligious public spheres and causes social and religious RESILIENCE
disharmony which frequently end up with the persecution of Maufur
religious minorities by a certain radical religious group. The [STAIN Kediri]
radical majorities generally rely on the consensus held by [email protected]
the majorities to persecute religious minorities. Additionally,
they also use religion as the primary source to validate the Islamism or the so-called political Islam is conceptualized as a
rights of religious minorities. Even though Indonesia does not socio-political, rather than a solely religious phenomenon.
uphold a theocratic state where the state is the manifestation of Inherently characterized by a singularly de ned religious
the social group that adheres to a certain religion, repressions concept of purity and a clear-cut distinction between we and
of minorities by the radical groups show an uneasy relationship them , it manifests into a various form of activities where
26
 Transnational Islam and the Threat of Radicalism

terrorism is the most violent one. Following a series of dialogue is to learn and understand reality. In this regard,
terrorist attacks in the country, the Indonesian government religious radicalism could be perceived as an outcome of
through The National Counter-Terrorism Agency (BNPT) misunderstanding paradigm that allow people to exclude or
launched a de-radicalization program that aims to restrain and ignore others. This paper aims to explore several books of
combat religious radicalism and terrorism , particularly Muslim scholars, both in classical (e.g. al-Shahrastani, al-
through its stick and carrot approach. Despite its success Baghdadi, and Ibn Hazm) and contemporary period (e.g.
story in pacifying some terrorist activities in the country, the Shalabi, Mustafa Hilmi, and Abu Zahrah) relating to comparative
program is severely criticized for not dealing with the root study of religions. I will argue that knowing and understanding
causes of terrorism. It is also considered counter-productive as other religions (and religious others) articulated in these
it creates resistance and hatred toward the state for speci cally books as a sample will create a level of acceptance within
targeting Islam and, therefore, it provides incentives for religious believer.
religious radicalism and terrorism. The research conducted in
Keywords: religious-others, comparative religions, Dialogue
Yogyakarta Province found that Islamism spreads and gains
Decalogue
acceptance in the certain sections in public through certain
social channels and agencies. However, this paper argues that
the existing cultural virtues and local wisdom could create
social resilience against such radicalization process.
Chair: Nurdin, M.Com., PhD (IAIN Palu)
Keywords: Islamism, Radicalism, Terrorism, Local Wisdom
Tittle of Panel
Understanding Radicalism from Online and Offline Context
JAMAAH TABLIGH, GLOBALIZATION, AND RADICALISM ISSUES
Panelists
Sukron Ma'mun
[IAIN Salatiga] Dr. Toto Suharto, M.Ag. (IAIN Surakarta), Dr. Rusli, M.Sos.Sc.
[email protected] (IAIN Palu), Dr. Khamami Zada, S.H., M.A., MDCEF. (UIN
Syarif Hidayatullah Jakarta), Dr. Syafwan Rozi, M.Ag. (IAIN Bukit
Jamaah Tabligh is a transnational Islamic movement from Tinggi), Reza Fahmi, S.Sos., M.A. (UIN Imam Bonjol Padang)
India. The emergence of this movement is response on Hindy
Arya Samaj sect and Christian movement as consequences on
British colonialization, which were seen as a threat to Panel Description
vulnerable and non-practicing Muslims (Ali, 2009). As result,
This panel describes radicalism in online and of ine context.
Muslims didn't practice and ignored their obligation as well as
The emergence of technology requires scientists to discuss
their tradition. Maulana Ilyas Al-Khandahlawi (1885-1944), the
radicalism phenomena from both online and of ine context
founder of Jamaah Tabligh, invoked the fundamental principles
involving scholars across disciplines. This panel proposes
of Islam in these communities. Maulana Ilyas called the
academic scholars from information technology, education,
movement as faith movement with their motto back to
sociology, psychology, law, and religious studies to discuss
sunna (Ma'mun, 2013). The movement grew gradually from
current radicalism phenomena. The main question that should
local to national setting and ultimately traversed the globe. At
be answered is; how do radical individuals and organizations
the moment, the movement has spread to more than 240
interact and in uence society in persuading, delivering
countries. The important thing is that they have same culture,
propaganda to a global audience, recruiting new members,
tradition, and view on religious life. The movement is looked as
communicating with international supporters, soliciting
traditionalist, but they can adapt to modernity and consistence
donations, and fostering public awareness for their purposes.
on faith movement. Even though some people attributed the
Radicalism ideology sometimes is rooted in our hidden
movement to radicalist group. The paper is going to analysis
education curriculum, ethnic con ict, and in online fatwas
how Jamaah Tabligh facing globalization and counter on
posted by heretics or radical actors which are deemed as
radicalist mark which attributed to them.
deviating and exiting from the concept of ummah. This causes
Keywords: Jamaah Tabligh, transnational Islamic movements our society members are prone to be recruited by radical
individuals and organizations through conventional face to face
interaction or through an online social network. When our
KNOWING AND UNDERSTANDING RELIGIOUS OTHERS ANOTHER
community members have been involved in radicalism
WAY TO AVOID RADICALISM activities, they will face severe regulation and psychological
Ahmad Shiddiq impact. This requires scholars, government actors, and
[UIN Sunan Ampel Surabaya] security agencies to nd solutions in countering radicalism in
[email protected] online and of ine context to protect our society well-being and
to boost our national security. All papers will be published in
B l a m i n g o r d e m o n i z i n g o t h e rs co u l d a p p e a r f ro m Scopus indexed journals. The journals are included Journal of
misunderstanding paradigm toward knowledgeable entities: Media and Religion with impact factor 0.30, Journal for the
individually or socially. Other people are social entities that Study of Radicalism with impact factor 0.31, Journal Al-Jamiah
must be recognized and understood. Inclusive approach to (IF 0.16), Journal of Islamic Studies in Oxford (IF 0.61), and
know and understand others is a basic principle to build Journal of Studia Islamica, Journal of International Journal of
interreligious relation. In his Dialogue Decalogue, for instance, Con ict and Violence (IJCV) (IF 0,57), and Journal of Studia
Leonard Swidler (1986) persisted that to build interfaith Islamika
27
 Transnational Islam and the Threat of Radicalism

UNDERSTANDING INDIVIDUALS ENGANGEMENT WITH RADICAL insuf cient to counter radicalism when struggling with other
SOCIAL MEDIA SITES FROM SOCIAL MOVEMENT THEORY educational institutions whose ideology is different.

Nurdin Keywords: Muhammadiyah, Nahdlatul Ulama, Moderat Islamic

[IAIN Palu] Education, Defensive Struggle, Offensive Struggle
[email protected]

Previous studies found that young individuals have been RADICAL TREND IN THE INTERNET DISCOURSE ON WAHHABĪ
in uenced and recruited by radical and terrorist groups during SALAFISM IN FATWA-ONLINE
their interaction in social media sites. However, little is known Rusli
how exactly radical and terrorist group use social media sites to [IAIN Palu]
in uence and recruit young generation such as university [email protected]
students. Through the use of social movement theory, this study This paper deals with cyber fatwa in the website of Fatwa-Online
examined Muslim students within two higher education in terms of language, symbols used and the actors. In this
institutions in Poso Central Sulawesi. This study was carried out research, the fatwas are analyzed by the method of discourse
in three stages; survey, focus group discussion, and in-depth analysis, focusing on three-dimensional approach: text-
interviews. From the survey, we found 25 students have discourse social context. It means, texts are related to
interacted with radical and terrorist social media sites and then discourses, and put in a social-historical context. In this way, the
we conducted two sessions of focus group with those students. actors, relations, and practices under study will be revealed.
The result from in-depth interviews shows that the students This research concludes thatwebsite of Fatwa-Online, driven by
have passed the four stages of social movement (emergence, the actors such as Ibn Baz and al-'Uthaymin in al-Lajnah al-
coalescence, bureaucratization, decline or success) during Da'imah li al-Buh}uth al-'Ilmiyyah wa al-Ifta',is rooted in the
their interaction. Our study also found that the students were ideology of Wahhabi, employing a literalist approach and
incited and indoctrinated through social media sites before they usingsuch strict terms as bid'ah and haram with the aim to
decline or success to be recruited. This contradicts with Busher protect the unity of Islam and its pure religious rituals from
(2015) who argues that recruitment can often precede deterioration to Islamic belief and worship. In relation to social
ideological engagement. We suspect that people who are able political language, it argues, heretics are deemed as deviating
to be recruited without prior indoctrination are individuals with and exiting from the concept of ummah. Following human rules
high social and political discontent surrounding their is believed as following taghut, a symbol of worshipping
enviroenment. Future research need to address why some anything other than Allah.
individuals are able to be recruited before they are incited or
indoctrinate. Keywords: Wahh b sala sm, fatwa online, bid'ah, ka r,
shari'ah, ummah
Keywords: Social media, radical, terrorist, social movement
theory CHANGE AND CONTINUITY OF THE ISLAMIC MOVEMENT:
A RESPONSE OF CIPARI'S MUSLIM TO DARUL ISLAM MOVEMENT
THE STRUGGLE OF MODERATE ISLAMIC EDUCATION IN IN GARUT
COUNTERING RADICALISM: MUHAMMADIYAH AND NAHDLATUL Khamami Zada
ULAMA IN SURAKARTA RESIDENCY, INDONESIA [UIN Syarif Hidayatullah Jakarta]
Toto Suharto [email protected]
[IAIN Surakarta] After the charismatic leadership of KH. Yusuf Taujiri who has
[email protected] succesfully ghted against the radical movement of Darul Islam
in Cipari (Garut),signi cant changeshappened. Cipari's
T h i s a r t i c le d e s c r i b e s t h a t e d u ca t i o n m a n a g e d b y Muslims have ghted against Darul Islam movement led by KH.
Muhammadiyah and Nahdlatul Ulama ideologically carries with Yusuf Taujiri, but they do not see Darul Islammovement as their
a moderate understanding of Islam. Objectives, curriculum and enemy anymore. On the contrary, Cipari's Muslimsremain
hidden curriculum in educational institutions of consistentin the ght against regimes/groups that do not pay
Muhammadiyah and Nahdlatul Ulama practically demonstrate respect to Islam, for example the the Communist Party of
the implementation of moderate Islamic education. With the Indonesia, the New Order's regime and the leadership of Basuki
analysis of ideology, this article intends to analysis the Tjahaya Purnama in Jakarta. This study found continuity of
educational struggle of Muhammadiyah and Nahdlatul Ulama conservative ideologyof Cipari's Muslims who always ght an
in countering radicalism in Surakarta Residency. This paper Islamic state in Indonesia and they still reject the struggle for
found that although education of Muhammadiyah and Nahdlatul the existence of an Islamic state by rebellion where Darul Islam
Ulama teach a moderate Islamic understanding to their movement did in Garut. They consistently struggle for Islam in a
students, the educational institutions are not suf cient to constitutional political way. This is a continuity of Cipari
countering radicalism. For educational institutions of Muslims to aspire Islam by political mechanism which do not
Muhammadiyah, despite having many educational institutions, contrastto Indonesian legal system.
the insuf ciency toward countering radicalism caused these
institutions have been suggested defensive character. While the Keywords: Islamic Movement, Muslim's Cipari, Darul Islam
Nahdlatul Ulama, despite having an offensive character and
followers of the majority, but with limited education institutions,
these conditions make these educational institutions are
28
 Transnational Islam and the Threat of Radicalism

THE CONSTRUCTION OF RELIGION IDENTITY AND MINORITY dissemination about Islamic radicalism felt high. (2)
ETHNICS IN MINANGKABAU FRONTIER AREA: LEARNING HOW TO Distribution of students mean prejudice against non-muslin
MANAGE RELIGIOUS AND ETHNIC DIVERSITY IN PLURAL COMMUNITY society is low. (3) There were no correlation between social
Syafwan Rozi stigma and the students prejudice towards non-muslim
community. The study found the effect of social stigma against
[IAIN Bukittinggi]
prejudice in the non-Muslim community as much as 27%, the
[email protected]
rest is in uenced by other factors; mass media and social
Re-understanding the meaning of unity in diversity (Bhinneka environment. It means that, despite the social stigma of Islamic
Tunggal Ika) is an important effort in administering ethnic and radicalism is so strong towards Islamic Boarding School in the
religious diversity in the archipelago. According to Irwan community, but the students do not had a negative prejudice
Abdullah (2007) fundamental issues in the multiculturalism in against non-Muslim communities.
Indonesia is not because of the great diversities, but how to
manage those diversities . Various efforts have been conducted Keywords: Psychological Impact, Social Stigma Radicalism,
by the government to overcome the religion and ethnic con ict Islamic Boarding School and Prejudice
from military pressure to assimilation process, however the
effort was still not solve the problem of the Indonesia diversity in
the fenceless era and primordial ethnic revival. The religious Chair: Ahmad Rafiq, Ph.D. (UIN Sunan Kalijaga, Yogyakarta)
and ethnic communities in Indonesia have a wisdom and local
identity in carrying their social unity in diversity out actually. One
of the wisdom and local identity in the ethnic diversity in Tittle of Panel
Indonesia is the Minangkabau ethnic communities in the Expansion of Transnational Islam and Conflict Dynamics in
frontier area of West Sumatera. The area which lies between Indonesia
West Sumatra and North Sumatra is not only inhabited by native
Panelists
- majority is Minang ethnic-, but also inhabited by newcomers -
Mandailing, Batak, and Malay are the minority. In addition, the Achmad Zainal Arifin, Ph.D (UIN Sunan Kalijaga), Ridwan,
ethnic community embraces Islam as majority religion by (Center for Muslim States and Societies UWA Australia), Ali
Minang and Mandailing ethnic and the Catholic as minority Amin, (Waseda University Japan), Sholihul Huda, (FAI
religion by Batak ethnic. Based on the study of religion identity Universitas Muhammadiyah), Ana Aniati, (IAI Ibrahimy Genteng
and minority ethnics in the frontier of the Minangkabau, it is Banyuwangi)
proved that the identity is not xed, personal and can not be
changed anymore, however it's social, change, can be debated,
negotiated, and even constructed. Eriksen (1997) has also
Panel Description
stated that in the process of modernization, the boundaries This panel provides an overview of the (hi)story of transnational
identity becomes blurred and even disappear. The constructed Islam in Indonesia in special and in Southeast Asia in general. In
religious and ethnic identities show that the symbols and addition, it also identi es key vectors of religious transmission
boundaries identity are constantly changing in the interaction and points of continuity between historical and contemporary
between ethnicity and religion in the frontier area. The result of p a t te r n s o f c ro ss - re g i o n a l I s l a m i c d i s co u rs e . T h e
this study wish to render this multi-ethnic community as a contemporary manifestations of transnational Islam question
natural laboratory: a local community which live together in conventional categorizations of movements and political
their diversities. ideologies through frequent cross-fertilization across political
and militant tendencies, including the emerging of 'political'
Keywords: Construction, Religion Identity, Minority Ethnics Hizbut Tahrir Indonesia (HTI) and 'militant' Front Pembela Islam
(FPI). This panel further suggests that the emerging geography
PSYCHOLOGICAL IMPACT ON SOCIAL STIGMA RADICALISM IN of globalized Islam calls into question the extent to which
ISLAMIC BOARDING SCHOOL TOWARDS PREJUDICE OF SANTRI political manifestations of Islam can be analyzed with exclusive
ABOUT NON-MUSLIM COMMUNITY reference to local circumstances or sources of discontent. This
panel also looks at the changing structure and ideology of these
Reza Fahmi movements and their structural and cultural dimension of
[UIN Imam Bonjol Padang] solution in general, giving particular attention to their
[email protected] embeddedness in everyday life and local communities of
Indonesia.
Most of public opinion always blame the Islamic Boarding
School identi ed as suppliers of radical Islamic groups in
Indonesia. So that the negative social stigma attached to the COUNTERING INTOLERANT IDEOLOGY OF TRANSNATIONAL ISLAM
Islamic Boarding School, which impact on the Students. The IN A RURBAN AREA: LESSONS FROM A SMALL HAMLET OF TEBON
research examines, "Psychological Impact on Social Stigma of Achmad Zainal Arifin
Radicalism in Islamic Boarding School Towards Prejudice of [Faculty of Social Sciences and Humanities UIN Sunan
Santri About Non-Muslim Community (Study at Modern Islamic Kalijaga Yogyakarta]
Boarding School Darussalam Gontor, East Java). The population
of 389 people. While the sample of 197 people. Data had been Rurban (rural-urban) is a fast-growing rural area, as a result of
collected with psychological scale and interviews. Data modernization and industrialization, where people is starting to
analysis using SPSS Version 23 with statistical regression lose their rural characteristics and starting to search for a new
models. Result of research: (1) The mean of social stigma identity to t with rapid social changes. In this rurban situation,
29
 Transnational Islam and the Threat of Radicalism

people tend to receive new values and ideologies from CONTESTING HALAL AND CHRISTMAS CELEBRATION: DISCOURSE
anywhere, including from transnational Islamic groups. This AND PRACTICE OF GLOBALIZED ISLAM AMONG INDONESIAN
paper describes in detail on how people of the hamlet, who are IMMIGRANTS IN GREATER TOKYO
predominantly members of Muhammadiyah and Abangan, have Ali Amin
to deal with Sala activists who have built a two-story mosque [Waseda University]
but have threatened local values and traditions because of their
tak ri ideology. The ideological contestations among members Immigrants' religious participation in the forms of group
of the hamlet, such as: takmir (boards of the mosque), dukuh membership (church or mosque) and ritual activities can be
(head of the hamlet), modin (rituals leader in both Islam and either bridges or barriers for their` integration into the host
Catholicism), public gures, and Sala activists, have created a society. To what extent does such religious participation in the
unique social interaction which enables them to softened social post Islamist networks among Indonesian Muslim migrants
tensions in society. in non-Muslim lands in uence their acculturation? Looking at
Indonesian immigrants in Tokyo, I investigate whether
Keywords: intolerant ideology, transnational Islam, rurban area immigrants' participation with the transnational Islamic groups
(Islamism or post-Islamism) have transformed their concepts
and practices of Islamic piety such as performing prayers,
GERAKAN ISLAM TRANSNASIONAL DAN ANCAMAN RADIKALISME consuming halal, and rejecting Christmas celebration. Primary
DI KOTA JAYAPURA, PAPUA: STUDI AWAL HIZBUT TAHRIR data are collected from ethnographic eld works in Tokyo as
INDONESIA (HTI) DAN SALAFY JAFAR UMAR THALIB1 well as internet social media observation between 2015 and
Ridwan 2016. The circulating Islamic discourses and practices among
[Center for Muslim States and Societies UWA Australia] Indonesians in Japan Indicate that Indonesian Muslims have
socially distanced from Japanese society and culture due to
their several social and cultural backgrounds including their
This paper will explore transnational Islam in Papua. Before
Islamist ideas.
doing that, the author will review previous study and discourse
on transnational Islam and followed by describing its Keywords: halal, Christmas celebration, globalized Islam,
development in Asia and Indonesia brie y. Afterwards, it will Indonesian immigrants
discuss the presence of transnational Islam, such as Hizbut
Tahrir Indonesia (HTI) and Salafy of Jafar Umar Thalib (JUT) in
KONVERSI IDEOLOGI MUHAMMADIYAH KE GERAKAN FRONT
Jayapura that have created tension and hostilities within PEMBELA ISLAM (FPI)
Muslims communities, as well as toward non-Muslim. No Sholihul Huda
doubt, both organisations have tried to promulgate or [Religious Studies Department, Faculty of Islamic Studies,
disseminate radical Islamic teaching through dakwah and other Muhammadiyah Surabaya University]
acitivities that threaten Papua Land of Peace (Papua Tanah
Damai). As a result, their presence have gotten resistance from Tulisan ini merupakan hasil penelitian yang ingin memotret
some Islamic mass organisations and non-Muslims. This paper fenomena terkait proses, faktor, bentuk dan dampak konversi
is intended to explain their presence, their activities, including ideologi dikalangan akti s Muhammadiyah ke FPI di daerah
their radical teaching. In addition, this working paper will reveal Paciran Lamongan. FPI merupakan salah satu pewujudan dari
tensions between both groups and Muslim communities, gerakan Islam Transnasional di Indonesia dengan mengusung
especially Nahdhatul Ulama (NU), and non-Muslims, as well as ideologi keagamaan radikal, yang sangat berbeda dengan
the impact toward peace and religious tolerance in Jayapura, ideologi keagamaan yang dipraktekan oleh Muhammadiyah
the main city, in Papua. Kertas kerja ini akan mengeksplorasi yaitu moderasi Islam. FPI memiliki model dakwah amar ma'ruf
Islam Transnasional di Papua. Sebelum melakukan hal nahi mungkar yang diaplikasikan secara sikal-ekstrim
tersebut, penulis akan mereview kajian terdahulu dan dengan cara memaksa, intimidasi dengan swipping kepada
diskursus Islam transnasional dan diikuti oleh deskripsi kelompok yang dianggap melakukan maksiat. Model dakwah
perkembangannya di Asia dan Indonesia. Setelah itu, ia akan FPI ini disambut dan didukung oleh sebagian akti s
mendiskusikan kehadiran Islam transnasional, seperti Hizbut Muhammadiyah di Paciran Lamongan, padahal secara ideologi
Tahrir Indonesia (HTI) and Salafy of Jafar Umar Thalib (JUT) di dan strategi dakwah kedua kelompok ini berbeda. Dan
Kota Jayapura, yang telah menciptakan ketegangan dan menariknya Muhammadiayah di Pantura secara ideologi dan
permusuhan di dalam komunitas Muslim. Tidak diragukan, jaringan dakwahnya sangat kuat dibanding dengan daerah-
kedua gerakan tersebut telah menyebarluaskan pengajaran daerah lain di Jawa Timur tetapi mengapa sebagian akti snya
Islam radikal melalui dakwah dan juga aktivitas yang muda konversi ideologi. Fenomena ini tentu sedikit banyak akan
mengancam Papua Tanah Damai. Sebagai akibatnya, kehadiran menganggu konsolidasi Muhammadiyah dan citra Islam di
mereka telah menimbulkan perlawanan dari sejumlah Indonesia. Jenis penelitian adalah kualitatif-fenomenologis,
organisasi massa Islam dan Non-Muslim. Singkatnya, paper ini informan penelitian adalah akti s Muhammadiyah yang aktif di
dimaksudkan untuk menjelaskan kehadiran, aktivitas dan FPI, teknik pengumpulan data wawancara, SGD dan telaah
pengajaran radikal mereka. Selain itu, ketegangan dengan kepustakaan, analisa data menggunakan multidisiplin
ormas Islam, khususnya Nahdhatul Ulama (NU), dan non- keilmuan (politik, ideologi, sosiologi, dll). Hasil penelitian
Muslims, dan juga dampak terhadap perdamaian dan toleransi proses konversi terjadi melalui jalur kultural, dalam bentuk
beragama di Kota Jayapura, kota utama, di Papua. in ltrasi pemikiran (Ghazwul Fikri), dengan faktor kondisi
obyektif masyarkat yang maksit dan kekecewaan terhadap elit
Keywords: transnational Islam, Hizbut Tahrir Indonesia, Salafy, Muhamamdiyah, berdampak pada radikalisasi, erosi ideologi
Papua Land of Peace, tolerance dan arabisme tradisi keagamaan dikalangan Muhamamdiyah.
30
 Transnational Islam and the Threat of Radicalism

DEFENDING RADICALISM AND ISLAMIC-TRANSNATIONAL

MOVEMENT: RENEWAL APPROACHES FROM STRUCTURAL TO
CULTURAL DIMENSION
Ana Aniati
[IAI Ibrahimy Genteng Banyuwangi]
[email protected]

This article will describe complete approaches to understand

what trans-nationalism is, how to anticipate its negative effects
trough Islamic authentic feature which is lived in and attached
by Indonesian-Moslems societies, and strategy to build a
tolerance and multicultural society beyond rising Islamism and
nationalism contestation, at least in few months ago. To
construct this complex idea, this article will be formulated using
sociological and anthropological design-approaches in every
sub-theme. Yet this article was constructed using some
researches reports which were have done. In the end, this
article will conclude that; rst trans-nationalism was not a
dangerous theme, if Indonesian people belonging to their
identities as attached feature. Second, Indonesian people had a
strong institution (Pesantren) to build tolerance and
multicultural Moslems societies. Third, Moslems scholars,
such as Kyais and Moslem Intellectual ought to usually preach
what Indonesia is based on cultural and nationalism values. The
last, we have to recognize that uncertain political interest will
arose all of Indonesia moderate world view.

Keywords: trans-nationalism, pesantren, tolerance and

multicultural societies

31
 Ethno-religious violence and conflict resolution

ETHNIC AND RELIGIOUS DIVERSITY IN SARAWAK: PEACEBUILDING

Ethno-religious violence and AMONG MUSLIM YOUTHS
conflict resolution Sharifah Nooraida Binti Wan Hasan
[Institute of Teacher Training=IPG batu Lintang, Sarawak,
Chair: Prof. Dr. Tomas Lindgren Malaysia]. [email protected]
(Umea University, Sweden)
Tittle of Panel Ethnic and religious diversity in Sarawak is the uniqueness
Ethno-religious violence and conflict resolution among Malaysians. The need for tolerance and unity regardless
of the existence of various ethnics and religions is the key to
Panelists build peace in Sarawak. The state of unity like Sarawak is
Dr. Amporn Marddent (Faculty of Liberal Arts, Walailak sustained with the role of Islam as the of cial religion,
University, Thailand); Dr. Sharifah Nooraida Binti Wan Hasan constitutional monarchy, structure of community, political will,
(Institute of Teacher Training Sarawak Malaysia); Dr. Amanah social awareness, positive peace, economic stability and
Nuris (Gadjah Mada University); Adrika Fithrotul Aini (STAI education for gender equality. The Muslim youths in Sarawak
Pandanaran Yogya); Dr. Saipul Hamdi (IAIN Samarinda) are also playing their roles in promoting peace through their
esteemed programmess as an effort to engage peacebuilding
Panel Description among youths. 'Islam is the way of life' continues to be the
principle in engaging Muslim youths towards peace. The
Attention to ethno-religious violence has been tremendously
Institute of Teacher Education (ITE) Batu Lintang Campus in
important to the area of peacebuilding and con ict resolution
Kuching, Sarawak is one of the higher learning institutions in
studies. The facts that there have been many cases of violence
Malaysia that is engaging youths in promoting peace. ITE Batu
that are provoked by ethno-religious based con icts have
Lintang Campus participates in colouring Malaysia with 'The
proven that the issue of ethno-religious identity is still
Youths Peace Campaign' accompanied by 394 youths from all
challenging. Not only the cases of con ict in African countries,
over Sarawak. This paper aims to share the roles and opinions of
some cases in Southeast Asian countries such as in Southern
the Muslim youths towards peace in their diversi ed ethnic and
Thailand, the Philippines and Indonesia are some of the
religious community. Although ITE Batu Lintang Campus
examples of ethno-religious con icts that need to be addressed.
endorsed that there is no speci c course accentuating on
This panel attempts to touch the issue from interdisciplinary
peacebuilding education, but the youths in the campus are still
perspectives and provide academic discussion by including
the main asset in promoting peace in ethnic and religious
researchers from different backgrounds. It is also intended to
diversity.
discuss the issue using various approaches including
psychology of religion, studies of religion and gender, cultural Keywords: Ethnic and religious diversity, peacebuilding, Muslim
anthropology, religious studies and social humanities. Islam youths, state of unity, Sarawak
and other religions are parts of the important aspects of
discussion within the debates of con ict resolution in response FPI AND RELIGIOUS POLITICIZATION IN INDONESIA
to ethno-religious violence occurring in the world of modern Amanah Nuris
information technology today. Gadjah Mada University
[email protected]
WOMEN POLITICAL PARTICIPATION IN PEACEBUILDING IN Aksi Bela Islam I (October 14) II (November 4) and especially III
SOUTHERN THAILAND (December 2) were complex social, political and symbolic
Amporn Marddent events. Like nearly all symbolic events they were ambiguous, or
Faculty of Liberal Arts, Walailak University, Thailand as the anthropologist Victor Turner put it multivocal, perhaps
[email protected] deliberately so, and subject to multiple interpretations. They
were opportunistic responses to Jakarta Governor Jakarta
This article explores the historical, practical and consequences governor Basuki Tjahaja Purnama's (Ahok) September 27th
of women in political participation in the peace process during reference to Surah al-Maidah: 51 of the Qur'an. We make three
the ongoing con ict negotiations from 2004 until the present basic points in out analysis of these events. The rst is that they
time. The author examines the cases of the Malay Muslims, who should not be understood as re ecting the views of the
are the dominated populations in this violent con ict region and Indonesian Muslim community as a whole, but rather of a
a signi cant minority group in Thailand, and the non-Malays emerging coalition of conservative groups of diverse theological
who are also active in paving the way for peace making in various orientation united by concern for Muslim identity, Shari'ah
forms of activity in southern border provinces of country. Gender implementation and religious exclusivism. The second is that
analysis of the intertwined ethno-religious and political they have given Front Pembela Islam (FPI) and its leader Habib
identities of the Malays and non-Malays demands a need to Rizieq the opportunity to erase collective memory of FPI
reorientation of the concept of peace and security which violence and move into the political mainstream. The third is that
contributed to illuminate deeply understanding of the divided there is wide spread opposition to this conservative coalition,
society during con ict resolution. especially among women's groups and groups led by women,
but this opposition has yet to crystalize as social mobilization.
Keywords: women participation, peacebuilding, minority group This research paper is based on our anthropological eldwork
in Thailand by using ethnography as well as media approaches.

Keywords: FPI, religious politization, social mobilization

32
 Ethno-religious violence and conflict resolution

THE CONSTRUCTION OF HARMONY WITHIN AHMADIYAH in Kepulauan Seribu reveals to the fundamental question that is
COMMUNITY: A CASE STUDY OF LIVING QUR'ANIN GONDRONG it part of blaspheming Islam and insulting ulama and how
VILLAGE Islamist groups taking advantage to politicize al-Maidah 51 to
Adrika Fithrotul Aini decline Ahok electability and disqualify him from political
STAI Pandanaran Yogya contestation by accusing him to blaspheme Islam? The
[email protected] complexity of applying Quranic texts to the modern politic
platform bring this article to outline how Muslim scholars
In the midst of intolerant attitudes on Ahmadiyah, community interpret al-Maidah 51 and how they situate the text into the
Gondrong Kenanga present as a village that values diversity. In context of modern politics realm, and how it in uences the
Gondrong village, not only Ahmadiyah are living, but also many future of Indonesian democracy?
other groups, such as NU, Muhammadiyah, and other groups. Keyword: Religious identities, blasphemy, and democracy
But in everyday life they are able to shield themselves from
con icts and creating a peaceful and harmonious life. Harmony
in the village Gondrong appears in at least two things: First, the
pattern of inter-community relations in the environment, Chair: Dr. Saidin Ernas, M.Si. (IAIN Ambon)
secondly, the reality that is re ected in the social environment.
Gondrong Ahmadiyah community is actively involved in various Tittle of Panel
social activities that upholds tolerance, cooperation, and
Religion, Conflict, and Peacebuilding
solidarity. The purpose of this study was to get the concept of
peace in the Ahmadiyah society in Gondrong Kenanga. This
Panelists
research is a qualitative with sociological approach. This study
examines the living Qur'an regarding the understanding of the Prof. Madya. Dr. Ahmad Sunawari Long, dkk. (Universitas
concept of pluralism and harmony in Ahmadiyah members. This Kebangsaan Malaysia), Dr. Hasse Juba, M.A. (Universitas
research is a eld research, which is about the phenomenon of Muhammadiyah Yogyakarta), Muhammad Isfironi, M.Si. (IAI
living Qur'an, which will lead to a study that examines the living Ibrahimi Situbondo), Dr. Ijudin, M.Si. (Universitas Garut)
Qur'an verses of the Qur'an understanding about diversity held Dr. Subair, M.Si. & Ridwan Tunny (IAIN Ambon)
by JAIG, and also the construction of peace that are built in their
daily lives. Panel Description
Keywords: Peace Construction, Harmony, Living Qur'an,
The main problems that will be answer through this panel are:
Ahmadiyah
1) why religion con ict or con ict in the name of religion occur?
2) how ethnic and religion identity have been constructed in
CONFLICTING RELIGIOUS IDENTITIES, BLASPHEMING ISLAM, social interaction that full of con ict, 3) how was the experience
POLITICIZING AL-MAIDAH 51, AND THE FUTURE OF DEMOCRACY IN of con ict settlement and peace building that have been done by
INDONESIA the society based on local initiative?
Saipul Hamdi Hopefully from this Critical elaboration of main problems could
IAIN Samarinda give practice and theorists contribution to faced con ict threat
[email protected] and violence in the name of religion that always threaten
The article demonstrates the phenomena of con icting Indonesia and Malaysia.
religious identities by Indonesian politicians in regional election
Pilkada in Jakarta province 2017. The Jakarta regional
election for 2017 is the hardest political situation in Indonesia
FROM CONFLICT TO SOCIAL INTEGRATION: LEARNING FROM THE
than ever which is causing socio-political drama along the SOCIAL INTEGRATION OF RELIGIOUS FOLLOWERS IN AMBON-
process of Pilkada involving not only political identities, but also MALUKU
religious and ethnic identities. As the result, Indonesian people Saidin Ernas
have been polarized base on political, religious and ethnic [Institut Agama Islam Negeri Ambon]
preference by engaging religious identities in political action. [email protected]
Hence the next question is how religious identities play role in
political realm and how they politicize religious symbol as a tool Post-con ict in Ambon-Maluku, indicated that eventhough
to achieve political interest. This political drama in the Jakarta people were segregated in theIslamic-Christian areas, but
regional election also has strong correlation to Ahok's religious gradually the social integration has begun to occurnaturally.
identity being the Christian as well as ethnicity being the The process of integration that occurred also gave new values
Chinese, lies minority group in Indonesia in such dif cult to win that give hope to the future of peace. Using the theory of social
the stage for political contestation. At the same time some integration adaptation from Parsonian structural-functional
Islamist groups including Front of Islamic Defender (FPI) have Classic paradigm, this study successfully formulated several
contested his current position as non-Muslim governor and important ndings. First, Social integration occurred in
politically opposition to his candidacy for the next regional Amboncould run naturally throught economic interaction,
election. In doing so, this article aims to elucidate how Islamist consensus on political balances and inclusive religious spirit.
groups carry religious identities to political stage and how they Second, the new social integration has created an important
negotiate to Indonesian constitution magnifying Indonesian meaning that leads to a model of active harmony characterized
democracy values which ensure equal right for every citizen to by a process of social interaction that more active between
vote and be voted. The event of mentioning al-Maidah 51 by Ahok different religions. Third, this study also reminds us that
33
 Ethno-religious violence and conflict resolution

although there has been a processof positive social integration, This study looked the ways Islamic society is constructed in the
people still need to beaware of the growth of radical religious culture of Pendalungan Situbondo East Java in the context of
ideologies and also strengthening politics identity in local sociocultural ckle. At the moment the world has been
politics that are dangerous to the development of peace. integrated in an global order by which the limits of between the
state of being melting to induced currents people, goods,
Keywords: Religious Con ict, Social Integration, Peace,Ambon
information, ideas and values are more solid and intensive.
Change referred to urguing the community of Pendalungan
WITH RELIGIOUS EXTREMISM: MALAYSIAN APPROACH Situbondo consisting of and with different ethinic of experienced
Ahmad Sunawari Long a condition in daily life resulting in a need to think twice on the
Wan Fariza Alyati Wan Zakaria primordial identity. The discovery of information technology and
Zulazmi Yaakob communication is inevitable and has an impact on the new
[Faculty of Islamic Studies, Universiti Kebangsaan Malaysia] context of culture. Finally, the symbol of culture no longer as
[email protected] managing that determines code of conduct but has part of social
global systems with contention of value shaper. What can
understood from the community of Pendalungan Situbondo in
Since the Arab Spring and the widely emergence of the IS
the daily life is the existence of reproductive cultural represents
(Islamic State), ISIS and Daesh in Syria and Iraq, Malaysians as
a cultural negotiation process and acculturation that the basis
other their counterparts no longer feel secure. Being less
of a process of the identity construction made Islam as main
secure, Malaysia has to take few steps in order to avoid any
aspirations.
religious extremism internally or externally. Malaysia has had a
Keywords: cultural reproduction, pendalungan, identity
long history of religious extremism, particularly after the post-
construction, local Islam
Islamic Resurgence era. As a multi-racial and multi-religious
country, Malaysia faces three groups of religious extremists,
REVITALITATION OF SOCIO-CULTURAL VALUE BASED ON
namely, inter-religious extremists (between Muslims and non-
Muslims), co-Muslim extremists (between Muslims and
ETHNO-RELIGIOUS IN PESANTREN
Muslims) and inter individual (religious) and public. Malaysian Ijudin
government has introduced few steps in order to counter the
[Universitas Garut]
religious extremism. They are de-radicalizationprograms,
[email protected]
preventive law, rehabilitationprogramsand toolkit to educate
against extremism. The country has been successfully The phenomenon of violence in the name of religion, ethnicity,
countered the local religious extremism especially among the and culture has shown that humans have failed to understand
Muslims. heterogeneity, diversity, and plurality as main characteristics of
Keywords: Extremism, Malaysia, de-radicalization, the Islamic educational institutions, such as Pesantren. For
rehabilitation responding that phenomenon, pesantren believes that they will
create the humanist and inclusive education. This research with
phenomenological approach and qualitative descriptive method
ETHNO RELIGIOUS VIOLENCE IN DEMOCRATIC ERA IN INDONESIA was focused on best practice done by pesantren, humanist and
Hasse Juba inclusive education. The results showed that the values of
[Universitas Muhammadiyah Yogyakarta] diversity in Pesantren were internalized in learning activities by
[email protected] integrating the values of religion, culture, and diversity. The
integration generates socio-cultural values, such as
Indonesia in democratic era gives hope for the growth of appreciating 'mazhab' differences in religious practices,
togetherness practices which is built based on ethnic, religious, cultural assimilation and regional languages, tolerance and
racial, and group differences. However, in the last decade, human rights, and social coherence among the pesantren
violence practices happen in the name of religion. Violence is communities. Thus, the social values that grow in pesantren
not only in physical form, but also in psychic (cultural) form such can keep the values of social cohesion among people in
as discrimination, harassment, humiliation, and threat. The pesantren.
case of Jakarta governor election recently becomes a reference
for violence practice in the name of religion. Why does ethno- Key Words: Revitalitation, Socio-cultural Value, Ethno
religious violence practice still occur in this democratic era? It Religious, Pesantren
might be trigged indeed by misunderstanding and
misinterpretation of religious texts, lack of respect and COMMUNAL CONFLICT RESOLUTION OF ISLAMIC VILLAGES IN
humanity spirit, and exaggerated truth claims of a particular MALUKU: CASE STUDY IN LEIHITU CENTRAL MALUKU
group. Subair & Ridwan Tunny
Keywords: Etno-religious Violence, Democratic Era, Indonesia [Jurusan Sosiologi Agama Fakultas Ushuluddin dan Dakwah
IAIN Ambon]
CULTURAL REPRODUCTION ON HYBRID CULTURE OF ISLAMIC [email protected]
IDENTITY CONSTRUCTUION IN SITUBONDO JAWA TIMUR
The objective of this research to understand the con ict
Mohammad Isfironi resolution of communal con icts between Islamic villages in
[Lecturer in Dakwah Faculty of Islamic Institute of Ibrahimy sub-district of Leihitu, Central Maluku in the period 2010-2015.
Situbondo] This research uses analysis of dispute style (AGATA) in the form
moh.isfi[email protected] / mohammad.isfi[email protected] of agitation, mutual avoidance, compromise, competitive, and
34
 Ethno-religious violence and conflict resolution

collaboration. The results showed that there are two styles of PERLINDUNGAN PEREMPUAN DARI TRADISI BAKABUANG DI
con ict that is agitation (attack) and dodge. Both style of SUMATERA BARAT
disputes are transformed into a compromise style after the Nelmawarni
mediator takes the initiative to de-escalate (decrease) the (UIN Imam Bonjol Padang)
stress of con ict through the diplomacy of the half-room [email protected]
(shuttle diplomacy) and partial to each party. The solution is Bakabuang dalam bahasa Minangkabau berarti memutus yang
through approach not only from security aspect, but also from berasal dari kata dasar kabuang yang berarti putus. Memutus
social aspect, culture, economy and religion. yang dimaksud di sini adalah memutus penghalang untuk rujuk
kepada isteri yang sudah ditalak tiga kali. Dalam Islam, suami
Keyword: con ict resolution, communal con ict, dispute style yang telah menjatuhkan talak tiga kali kepada isterinya tidak
dibolehkan rujuk lagi kecuali apabila mantan isteri tersebut
telah menikah lagi dengan laki-laki lain dan kemudian bercerai
dengan laki-laki tersebut secara normal. Namun fenomena
yang terjadi di tengah masyarakat, ketika suami ingin rujuk
Chair: Dr. Martin Kustati, M.Pd. (UIN Imam Bonjol Padang) kembali kepada mantan isterinya, dia tidak sabar menunggu
mantan isterinya menikah lagi dan bercerai dengan laki-laki
Tittle of Panel lain, sehingga ia merekayasa pernikahan untuk mantan
isterinya. Mantan suami mencarikan seorang laki-laki untuk
Perlindungan Perempuan dari Kekerasan Struktural dan
Kultural sebagai Upaya dalam Membangun Peradaban menikahi mantan isterinya dengan bayaran dan perjanjian
Berkemanusiaan (nikah hanya semalam, harus menceraikan besok paginya)
agar dia bisa menikahi kembali mantan isterinya setelah habis
Panelists masa iddah. Inilah yang dikenal dengan nikah bakabuang di
Sumatera Barat. Nikah bakabuang tidak sah menurut hukum
Nelmawarni, M.Hum., PhD. (UIN Imam Bonjol Padang), Dr. Islam dan Undang-undang Nomor 1 Tahun 1974 tentang
Silvia Hanani, M.Si. (IAIN Bukittinggi), Warnis, S.E., M.M., Perkawinan di Indonesia. Pernikahan bakabuang berdampak
PhD. (UIN Imam Bonjol Padang), Dra. Hallen A., M.Pd. (UIN terhadap isteri atau perempuan karena merendahkan martabat
Imam Bonjol Padang), Prof. Dr. Junaenah Binte Sulehan perempuan dan mengabaikan nilai-nilai seksualitas yang
(University College Sabah Foundation Malaysia) sakral. Pernikahan bakabuang meletakkan perempuan pada
posisi yang rentan kekerasan seksual: karena keterpaksaannya
berhubungan seksual dengan suami bakabuang tersebut,
Panel Description berhubungan seksual dengan perasaan tidak aman, karena
Kekerasan seksual terhadap perempuan merupakan salah takut hamil atau terjangkit penyakit menular seksual.
satu isu global yang mengancam kehidupan manusia Sehubungan dengan itu artikel ini akan membicarakan lebih
diberbagai belahan dunia, termasuk di Indonesia. Bahkan lanjut tentang perlindungan agama, negara dan adat terhadap
belakangan ini Indonesia mengalami darurat kekerasan perempuan dari tradisi bakabuang.
terhadap perempuan data Komnas Perempuan mencatat pada Katakunci: perlindungan perempuan, bakabuang, perkinahan
tahun 2015 terdapat 16.217 kasus kekerasan terhadap
perempuan namun pada tahun 2016 meningkat dengan drastis, PERLINDUNGAN PEREMPUAN MELAWAN KEMISKINAN: ANTARA
dimana ditemukan 259.150 kasus kekerasan terhadap REALITAS DAN JARGON BUNDO KANDUANG PEMILIK PUSAKO
perempuan . Belum lagi kekerasan seksual terhadap DI MINANGKABAU
perempuan ini, tidak kurang pula setiap tahunnya perempuan di Silfia Hanani
negara yang berpenduduk 250 juta jiwa ini mengalami [IAIN Bukittinggi]
kekerasan seksual 2000 kasus pertahunnya. Hal ini bisa dilihat silfi[email protected]
dari data yang dikemukakan oleh Komnas Perempuan dari
Minangkabau merupakan salah satu suku bangsa di Indonesia
tahun 2011 sampai 2016. Pada tahun 2011 kekerasan seksual di
dengan sistem kekerabatan matrilineal dengan berbagai
ranah publik atau komunitas terjadi 2.937 kasus, tahun 2013
konseksuensi terhadap perempuan, diantaranya perempuan
sebanyak 2.521 kasus, tahun 2014 sebanyak 2.634 kasus, tahun
menjadi pewaris tunggal dari harta pusaka dan diberi julukan
2015 sebanyak 2.183 kasus dan pada tahun 2016 terdapat 3.092
terhormat sebagai bundo kanduang. Harta pusaka sebagai
kasus. Sementara di ranah domestik jumlah kekerasan seksual
bentuk perlindungan perempuan dari kemiskinan sedangkan
yang dialami perempuan dua tahun terakhir ini juga tidak
julukan bundo kanduang adalah jaminan sosial yang secara
kurang dari 2000 kasus, pada tahun 2014 ada kekerasan
kultural menempatkan perempuan berkedilan gender dalam
seksual dialami oleh perempuan sebanyak 2.995 kasus, di
ranah publik. Keduanya itu, sebagai perlindungan kultural
tahun 2015 sebanyak 2.274 kasus dan pada tahun 2017
untuk perempuan di Minangkabau. Namun realitasnya, kedua
ditemukan sebanyak 2.017 kasus. Tingginya angka kekerasan
perlindungan tersebut telah jauh berubah disebabkan oleh
terhadap perempuan dipicu oleh berbagai faktor, mulai dari
berbagai faktor, sehingga jaminan sosial dan ekonomi itu hanya
faktor ekonomi, budaya, politik kultural maupun struktural baik
menjadi jargon ditengah-tengah kondisi yang berubah,
di lokalitas maupun dalam konteks global . Oleh sebab itu,
perempuan pun mengalami kemiskinan dan berbagai masalah
panel ini berkolaboratif mengkaji berbagai perlindungan
sosial. Dalam konteks ini, perempuan harus mendapatkan
perempuan dari kekerasan tersebut dengan berbagai isu dan
perlindungan ketika melawan kemiskinan itu.
pendekatan.
Katakunci: perlindungan perempuan, kemiskinan, bundo
kaduang pemilik pusako
35
 Ethno-religious violence and conflict resolution

PEMBERDAYAAN EKONOMI PEREMPUAN KORBAN KEKERASAN dalam bidang kesadaran hukum dan pemberdayaan ekonomi
DI MINANGKABAU dilakukan dalam bentuk melaksanakan workshop dalam
pengembangan keterampilan berwirausaha.
Warnis
[UIN Imam Bonjol Padang] K a ta k u n c i : P 2 T P 2 A , l i m p a p e h r u m a h n a n g a d a n g ,
[email protected] pemberdayaan perempuan, korban kekerasan

Perempuan sering mengalami kekerasan ekonomi. Kekerasan PERLINDUNGAN TERHADAP PEREMPUAN DARI KEKERAASAN
yang dialami perempuan tidak hanya kekerasan secara sik STRUKTURAL DAN KULTURAL DI MALAYSIA
dan emosional, tetapi juga berupa kekerasan ekonomi. Kajian
Junaenah Binte Sulehan
ini bertujuan untuk menjelaskan bentuk kekerasan ekonomi
[University College Sabah Foundation (UCSF), Malaysia]
yang dialami oleh perempuan korban kekerasan, serta
[email protected]
menguraikan upaya pemberdayaan ekonomi perempuan
ko r b a n ke ke r a s a n d i M i n a n g k a b a u . P e n e l i t i a n i n i Malaysia, melalui Enakmen Undang-undang Keluarga Islam
menggunakan pendekatan kualitatif dengan alat pengumpul Negeri Kelantan No. 6 Tahun 2002 telah mengadakan
data wawancara, observasi dan dokumentasi. Sumber data peruntukan-peruntukan demi untuk memastikan hak
adalah perempuan korban kekerasan, dunia usaha, dunia perempuan sebagai anak, sebagai isteri, sebagai ibu dan
industri, LSM pemerhati korban kekerasan terhadap sebagai janda dijamin dan dilaksanakan seperti yang dituntut
perempuan, dan masyarakat. Hasil penelitian menunjukkan oleh ajaran agama Islam. Namun begitu, tidak dina kan
bahwa bentuk kekerasan ekonomi yang dialami oleh walaupun peruntukan disediakan, tetapi masih banyak berlaku
perempuan korban kekerasan antara lain tidak boleh bekerja, keadaan di mana Perempuan diabaikan hususnya selepas
pasangan menolak memberi uang belanja, dan pasangan bercerai seperti tidak diberi nafkah iddah dan mut‟ah, harta
mengambil penghasilan/tabungan tanpa persetujuan. Temuan sepencarian tidak dibahagikan dan anak dilarikan daripada
penelitian menunjukan bahwa berbagai upaya dalam mereka. Peruntukan sedia ada memang sudah baik dan
penanggulangan kekerasan ekonomi perempuan korban memberi jalan untuk kaum perempuan mendapatkan hak
kekerasam adalah dengan melakukan program pendampingan mereka, tetapi ia hanya akan menjadi peruntukan undang-
melalui usaha bersama, menjadi anggota koperasi simpan undang jika tidak digunakan.
pinjam, dan melakukan pelatihan keterampilan.
Katakunci: perlindungan perempuan, kekerasan struktural,
Katakunci: pemberdayaan ekonomi, korban kekerasan, kekerasan kultural
Minangkabau

UPAYA P2TP2A LIMPAPEH RUMAH NAN GADANG DALAM Chair: Prof. Dr. Masdar Hilmy (UIN Sunan Ampel Surabaya)
PERLINDUNGAN DAN PEMBERDAYAAN PEREMPUAN KORBAN
Tittle of Panel
KEKERASAN
Negotiating Islam and Local Wisdom in Conflict Resolution
Hallen A.
[UIN Imam Bonjol Padang] Panelists
[email protected] Mukti Ali (IAIN Salatiga), Arhanuddin Salim (IAIN Manado)
Mhd Ilham (UIN Imam Bonjol Padang), Suryo Adi Sahfutra
P2TP2A merupakan pusat pelayanan terpadu yang dibentuk (Fakultas Ilmu Sosial UIN Sumatera Utara), Harjoni, M.Si &
oleh pemerintah berbasis masyarakat dalam rangka Sudirman Syah S (IAIN Malikussaleh Lhokseumawe)
mengeleminir kekerasan terhadap perempuan dan anak serta
berupaya untuk melakukan pemberdayaan terhadap Panel Description
perempuan dan perlindungan terhadap anak. Di provinsi This panel reveals how the implementation of cultural values
Sumatera Barat telah terbentuk P2TP2A Limpapeh Rumah Nan can coexist with Islamic values to strengthen the foundation of
Gadang sejak tahun 2003, yang konsen dalam memberikan ethics such as justice, independence, democracy, equality,
pelayanan kepada perempuan dan anak korban kekerasan, brotherhood, and tolerance. To shape the nation character and
mulai dari layanan pengaduan, pendampingan, bantuan to curb the con ict escalation, Muslims society attempts to
hukum, konseling, intervensi, mediasi dan lain sebagainya increase the local values, which embraces leadership system,
sehungga perempuan yang mengalami kekerasan dapat social relationship, living in groups, the importance of sharing
dilayani dan terbantu dalam mengatasi permasalahan yang materials and experiences to others, and learning from nature,
dihadapinya. Oleh karena itu menarik untuk melakukan in order to realize the local wisdom and to show harmony in
penelitian tentang bagaimana upaya P2TP2A Limpapeh Rumah diversity, particularly ensuring basic rights of the Indonesian
Nan Gadang melakukan pemberdayaan terhadap perempuan community. Indonesia has many latent potential con icts,
konban kekerasan. Temuan penelitian ini menunjukkan which may lead to disintegration if not managed wisely. This
P2TP2A Limpapeh Rumah Nan Gadang dengan bermitra ranges from potential con ict between tribes, religion, race,
dengan instansi lain seperti Dinas Sosial, Baznas, dan dana class, regional centers, civil-military, government agencies or
CSR dari berbagai BUMN dapat dikumpulkan dana untuk countries, Java and non-Java public authorities, and others. The
melakukan upaya pemberdayaan terhadap perempuan korban presenters in this panel brought various works with different
kekerasan. Upaya pemberdayaan terhadap perempuan korban perspectives into the spotlight to pinpoint how Islamic values
kekerasan itu dilakukan dalam bentuk pemberdayaan/ underpin the intricacy and criss-cross of Indonesian history and
penguatan psikis melalui konseling dan penyuluhan agama, culture in maintaining harmony amidst the religious and
baik secara individual maupun kelompok, pemberdayaan cultural plurality.
36
 Ethno-religious violence and conflict resolution

MENANGKAL KONFLIK DARI RUANG SEMPIT: konteks perubahan perilaku politik dan gerakan sosial.
POTRET KELUARGA PEMELUK BEDA AGAMA DI JAWA Kemudian penelitian ini juga ingin mengetahui konsekuensi
Mukti Ali sosial politis yang diterima oleh anggota dan simpatisan
[Fakultas Dakwah IAIN Salatiga] Gerwani pada masa Orde Baru. Dalam penelitian ini ditemukan
[email protected] bahwa kehadiran Gerwani di Kecamatan Sungai Beremas, tidak
bisa dipisahkan dari dilaksanakannya operasi penumpasan
Jawa adalah satu wilayah memiliki the unique value. Realitas sisa-sisa simpatisan PRRI di daerah ini pada tahun 1958,
keunikan terlihat dari varian budaya, sehingga terbukalah pintu dimana kaum wanita menjadi salah satu pihak yang merasakan
terjadinya proses pertemuan masing-masing budayat, tidak dampak politis dan psikologis. Setelah berakhirnya operasi
terkecuali pernikahan berbeda keyakinan dan sekaligus pembersihan simpatisan PRRI di Kecamatan Sungai Beremas,
melahirkan model keluarga baru, keluarga yang memiliki masyarakat kehilangan reference personal dan terjadi
keragaman penganut agamanya. Siapapun bersepakat, bahwa kevakuman kegiatan sosial politik di kalangan wanita-wanita
pernikahan adalah satu peyebab terbentuknya keluarga, yang selama ini aktif dalam organisasi Aisyiah. Kevakuman ini
sementara makna keluarga perspektif Ilmu Komunikasi kemudian dimanfaatkan oleh Gerwani. Juga anggapan wanita-
merupakan kelompok yang memiliki sistem jaringan wanita mantan aktivis Aisyiah bahwa PKI dan Gerwani itu
komunikasi bersifat interpersonal, mempunyai intensitas adalah dua entitas organisasi sosial politik yang berbeda.
hubungan antara satu dengan lainnya. Jika dipandang sebagai
permasalahan, maka proses pernikahan beda agama dapat Kata kunci: Gerwani, Sungai Beremas, aktivis Aisyiah
dihindari, tetapi faktanya, banyak keluarga yang sudah
'terlanjur' membentuk keluarga dengan status beda agama,
sehingga pada saat ini bukan lagi berbicara boleh atau tidakya MANAGING RELIGIOUS DIVERSITY: A CONTENTION OF POLITICAL
pernikahan, melainkan bagaimana keluarga yang dibangun di IDENTITY IN THE CONFLICT OF HOUSE OF WORSHIP IN
atas perbedaan agama berada pada raealitas fungsi, peran, dan TANJUNGBALAI CITY, NORTH SUMATERA, INDONESIA
mekanisme yang berlaku pada hakikat makna dasar dari Suryo Adi Sahfutra
keluarga. Guna melihat realitas keluarga beda agama tersebut, [Fakultas Ilmu Sosial UIN Sumatera Utara]
penulis dalam penyajian dan penelitiannya menggunakan [email protected]
metode kualitatif dengan pendekatan etnogra . Bertalian
dengan realitas keluarga beda agama sekaligus membuka tabir The urban society possesses a complex level of diversity, not
tentang hakikat keberbedaan budaya. only religious aspect and ethnic, but also political af liation,
economical motive, and the different cultural orientation.
Keywords: komunikasi, keluarga, Jawa, antaragama,
Tanjungbalai City endures a high burden of con ict caused by
intepersonal
the diversity. The management of diversity does not only need
an immense sensitivity of the great variant articulation from
INTERFAITH DIALOGUE IN INDONESIA: THE CASE OF INTERFIDEI each difference, but it also needs a well adjusted consensus
and the collective awareness from all levels of diversity. In
AND INTERPERSONAL VERSUS THEOLOGICAL APPROACHES
regard to the focus of political identity, the result of research
Arhanuddin Salim showed that the symbolic con ict becomes the tension
[IAIN Manado] culmination of social relation, economy, and unstable politic. It
This paper evaluates interfaith dialogue in Indonesia through a was indicated by the emergence of construction of symbolic
case study of Inter dei's dialogue programme. Interfaith domination caused by the establishment of Buddha statue in the
dialogue is one of the most common ways to address interfaith Tri Ratna Tample. The political identity worked on accumulating
tension in Indonesia. This paper thus asks whether Inter dei's a variety of meaning appeared by the form of unstable relation.
SLI programme is an effective way to reduce mutual-suspicion In consequence, the tension of symbolic religious identity
between people from different religious backgrounds. In this strengthened to the surface. The religious relation currently
paper I adopt Neufeldt's (2011) conceptual framework on presents as the consequence of society in post con ict namely
theological dialogue to evaluate the SLI programme. I argue the change of relation in everyday life.
that while SLI is reasonably successful in reducing the pre- Keywords: political identity, the con ict of house of worship,
existing prejudice of its participants with regard to interacting Tanjungbalai
with individuals of other faiths, it is less successful when the
prejudice is related to theological differences.
INTERAKSI DINAMIS KONFLIK DENGAN KEARIFAN LOKAL
Keywords: intefaith dialogue, Inter dei, interpersonal and DALAM BINGKAI RESOLUSI KONFLIK
theological approaches
Harjoni & Sudirman Syah Selian
DARI BULAN SABIT KE PALU ARIT : GERAKAN WANITA INDONESIA [IAIN Malikussaleh Lhokseumawe Aceh]
(GERWANI) DI KECAMATAN SUNGAI BEREMAS 1958-1965 S [email protected]
Mhd. Ilham
Tulisan ini bertujuan untuk menganalisis kearifan lokal sebagai
[UIN Imam Bonjol Padang]
resolusi kon ik keagamaan di Indonesia. Dalam beberapa
Penelitian ini merupakan penelitian sejarah yang bertujuan kasus kon ik yang terjadi di Indonesia, agama bukanlah
untuk mengetahui dan mengungkapkan latar belakang sumber utama, namun rivalitas antar elemen masyarakat
pembentukan dan akti tas Gerwani di Kecamatan Sungai dalam memperebutkan sumber daya alam, ekonomi, politik
Beremas dalam kurun waktu 1963-1965 yang dilihat dalam serta kekuasaan dalam pemerintahan (birokrasi) yang menjadi
37
 Ethno-religious violence and conflict resolution

permasalahannya. Agama hanya menjadi faktor pendukung

yang menyediakan adanya legitimasi moral dan identitas politik
untuk melakukan kekerasan terhadap orang lain. Sebagian
besar dari sejarah kon ik yang terjadi di Indonesia
menunjukkan adanya relasi subordinasi dan dominasi yang
menghasilkan adanya diskriminasi dan marjinalisasi di tengah
masyarakat. Karena itu, kearifan lokal dalam resolusi kon ik
harus dikedepankan, kearifan lokal dalam resolusi kon ik telah
terbukti dapat menyatukan keragaman bangsa ini. Selain itu,
pemerataan kesejahteraan dan akses ekonomi serta
representasi dalam birokrasi juga memegang peran utama
dalam mereduksi kon ik yang terjadi antara elemen
masyarakat di Indonesia.

Keywords: agama, Indonesia, kearifan lokal, resolusi kon ik

38
 Shariah, Identity Politics and Citizenship

Sharia, Identity Politics and SHARI'A, LEGAL FICTION, AND POPULAR SUPPORTS: CASE STUDIES
OF COMPLIANCE WITH CORPORATE ZAKAT DUTY IN INDONESIAN
citizenship ISLAMIC COMMERCIAL BANKS

Chair: Prof. M. Arskal Salim GP, MA, Ph.D Alfitri

University of Washington School of Law, Seattle USA
Tittle of Panel Presenting author email: al.alfi[email protected]
Sharia, State and Society in Southeast Asia
No corporations are enthusiastic about paying tax. Yet, Islamic
Panelists Financial Institutions in Indonesia voluntarily pay corporate
Faradilla Fadlia, M.A. & Ismar Ramadhani (Universitas Syiah zakat despite its ambiguous status in Islamic jurisprudence and
Kuala); Al Fitri LLM, PhD (IAIN Samarinda); Muhammad Indonesian law. Why? This paper explores how the corporate
Anshor, M.A. & Yase Amri (IAIN Langsa); Al Chaidar, M.Si., community views the legitimacy of corporate zakat duty. It
dkk. (Universitas Malikul Saleh); Yogi Febriandi (IAIN focuses on case studies in Islamic Commercial Banks (ICB) to
Zawiyah Cot Kala) identify whether legal or moral obligations that have prompted
ICB comply with this legal ction. The nding reveals that ICB's
view on its legitimacy is affected by: (1) their type of business; (2)
Panel Description
their attitudes toward the principles of zakat; (3) their size; and
Despite its original meaning refers to 'a pathway' or an all-
(4) benchmarking to other competitors. A Combination of
encompassing way of life in a general sense, Sharia is often
factors (1) and (2) becomes the most salient driver for corporate
perceived to include only family legal issues or daily religious
zakat compliance. Hence, notwithstanding the state
practice. In the modern world, Sharia has even become a
enforcement and ulama promotion, their business identity has
political vocabulary. In the post-colonial period, the
in uenced ICB to feature zakat more as a moral than legal
constitutional making process in some Muslim countries in Asia
obligation in order to materialize the shari'a objective
saw the debate of the extent to which Sharia has an of cial
(maslaha).
status as the law of the land. When the varied role of Sharia in
the constitution is eventually accepted or rejected, this could Keywords: corporate zakat; moral obligation; legal
lead to complex legal consequences and unpredicted social consciousness; Islamic Commercial Banks
dynamics.
The implementation of Sharia provides a ground in which to BEING CHRISTIAN IN THE ACEHNESE WAY: ILLIBERAL CITIZENSHIP AND
investigate Sharia as it is promoted and enforced by various WOMEN'S AGENCY IN THE ISLAMIC PUBLIC SPHERE
actors or entities at different levels (i.e. district, provincial and Muhammad Ansor and Yaser Amri
national). Sharia thus increasingly features not only in the IAIN Langsa Aceh
academic discourses, but also in the social elds in which Presenting author email : [email protected];
Islamic political identity is often reasserted. Finally, practical [email protected]
arrangements for Sharia compliant nancial products and
services are also invoked. This article examines the ways in which Acehnese Christian
Women's identities expressed and mobilized in the Islamic
Public Sphere, using data drawn from semi-structured
PRIVATE SPACE AND PUBLIC SPACE IN THE IMPLEMENTATION OF observation of, and interview with, 20 women in two major cities,
QANUN JINAYAH IN ACEH i.e. Langsa and Banda Aceh. The article argues that although
Faradilla Fadlia, Ismar Ramadani theoretically Islamic Shari'a only applies to Muslims, its
lecturer from Faculty of Political and Social Sciences, implementation in Aceh has a signi cant impact on the daily life
University of Syiah Kuala Banda Aceh, Lecturer from Faculty of of Christian women, be it in their capacity as citizens, women
Political and Social Sciences, Ar-Raniry State Islamic University and non-Muslims as well. In defending that position, the rst
Banda Aceh] part of the article presents a critical review regarding the
Presenting author email: [email protected] Islamic sharia in Aceh dealing with the discourse of citizenship
and the position of non-Muslim. Furthermore, drawing on
This paper will discuss how the Qanun Jinayah differentiates the
agency theoretical frameworks, the author describes the
concept of private and public space in the implementation of
experiences of Christian women from diverse backgrounds to
sharia in Aceh. This paper will particularly discuss how private
show how they became Christians in Acehnese way. The article
and public space being de ned in the Qanun and how broad the
ultimately shows not only religious-based public sphere
scope of this Qanun is. This paper nds that there is no private
arrangements that often result in marginalization and
space in Qanun Jinayah. There are only two conditions that
discrimination of minority groups, but also af rms the
listed in Qanun Jinayah, rst, when at the work place, second
multiplicity of Acehnese Christian women's agencies in
evidence by the family card. A person who committed to criminal
negotiating with the dominance of Islamic public sphere.
Act (Jarimah) in private and public space, he or she will be
punished by Qanun Jinayah. Because of that Government in this
Keywords: Citizenship, Agency, Christian Women, Aceh
case Wilayatul Hisbah and investigator has right to enter a
person's private space if that person is suspected to Jarimah
crime. This paper sees that the authority has changed to violate
the human right. THE SYIAH TURMOIL IN A SHARIA SOIL: AN ANTHROPOLOGICAL
STUDY OF HIDDEN SYIAH MINORITY ENTITY IN CONTEMPORARY
Keywords: Private Space, Public Space, Qanun Jinayah, Aceh ACEH
39
 Shariah, Identity Politics and Citizenship

Al Chaidar, Abidin Nurdin, Muhammad bin Abubakar, Apridar

Abdurrahman Puteh Chair: Prof. Dr. Mujiburrahman, M.A. (State Islamic
University of Malikus Saleh, Lhokseumawe Aceh University, Antasari, Indonesia)
Presenting author email: [email protected]
Tittle of Panel
Syiah had ever been a major Islamic denomination in Aceh for Sharia, Identity Politics, and Citizenship
centuries. This research is not only about how much classical
Sharia rules can be a reference to resolve political problems of Panelists
majority and minority division, but also to examine the power of Prof. Dr. Nabil Chang Kuan Lin (National Chengkung
sharia in protecting and marginalising Syiah. Based mainly on University, Taiwan); Chiou Syuan-Yuan, PhD (National,
classical Snouck Hurgronje ethnography, this study elaborates Chengchi University, Taiwan); Lena Hanifah, M.A. (University
the the former sharia as a living law in old Aceh and comparing it of New South Wales, Australia); Yang-Hua Jing, BA (Mahidol
with recent legal pluralism of Aceh nowadays. With a University, Thailand)
spectacular growing of traditional Dayah (conservative
Sunnism) in present politics, and the transnational Sala Panel Description
Wahabism intrusion into Aceh, the position of Syiah is at the The panel will discuss the subtheme of the conference
most tip of the edge in society. Those who embraced or concerning sharia, identity politics and citizenship. Like others,
converted Syiah are living scatteredly all over Aceh by a unique Muslims are living in a nation state and at the same time they are
ideo-syncretic way of survival. Achenese Syiah are now facing connecting to the global world. In other words, they are citizens
hardest situation in this Sya i-dominated land and hardened of a certain state and of the world.Moreover, as a world religion,
with the rage of Wahabism. Syiah entity in Aceh is a hidden entity Islam claims universality, but as a religion embraced by people
rather than a group, or community or as a society with de nite living in a speci c context, it cannot be separated from local
criteria. As an entity, Syiah is something that exists as itself, as a culture. Muslims also live in a plural society where followers of
subject or as an object, actually or potentially, concretely or other religions become their neighbor. This situation inevitably
abstractly, physically or not. It need not be of material existence. leads to tensions and adaptations. This panel will present ve
In particular, there are legal ctions which are usually regarded papers talking about how Muslims in different particular
as Syiah entity. In general, there is also no presumption that the contexts interpret and practice their religion. In the Indonesian
entity remains active. In law, a legal entity is an entity that is context, Mujiburrahmanwill discuss the government regional
capable of bearing legal rights and obligations, such as a regulation prohibiting people from opening restaurants during
natural person or an arti cial person (e.g. business entity or an the day of Ramadan, while Lena Hanifah will analyze a
ideological entity) and Syiah is a secretive movement that have daughter's right to inheritance within the Indonesian
rights to live and to maintain its prolonged tradition, ritual, Compilation of Islamic Law. Similarly, Nabil Chang Kuan Lin will
moral and political attributes. This study concludes that the present the problems faced by the Taiwanese Muslim minority
fundamentalism of Syiah can be manifested in such a latent in Taiwan, while ChiouSyuan-yuan will talk about sermon
nuance of adaptive ideology and survive the life of ritual, through mobile phones among Indonesian Muslim diaspora in
tradition, and its millenarian believe even in the turbulent time. Taiwan. Finally, Yang Huajing will describe the implication of the
Keywords: syiah, aceh, wahabi, sharia, entity China's policy on one belt and one road for Islam and Muslims in
Uzbekistan

“THERE IS NO HOME FOR CHRISTIANS”-THE EXPERIENCES OF

THE STATE AND (NON-) FASTING PUBLIC: THE CONTROVERSY ON
CHRISTIAN STUDENTS IN GETTING ACCESS TO RESIDENCE IN LANGSA,
THE RESTRICTION OF OPENING TIME FOR RESTAURANTS IN
ACEH
INDONESIA
Yogi Febriandi, IAIN Langsa
Mujiburrahman
Presenting author email: [email protected]
State Islamic University, Antasari, Indonesia
This article examines the dif culties of Christian students to [email protected]
access residence in Langsa. Spatial arrangement in the name
of religion often becomes the dominant arena of majority Ramadan is known as a Muslim fasting month. During the days
groups against minority groups. The problem of room of the month, the Muslims are religiously not allowed to eat and
dominance is also felt by Christian students in Langsa who nd drink until the sunset. In Indonesia, Ramadan is very special, not
it dif cult to nd a place to live. In this article, researchers used only at home, but also in the public sphere. In Ramadan of 2016,
the life story method by following 5 Christian students studying a controversy erupted on the issue of the local government
at Ocean Langsa University. The results show the presence of regulation of Serang City of Banten Province, prohibiting people
Christian students dif cult to accept within the Muslim from opening restaurant during the days of Ramadan up to four
community. The dif culties of gaining access to housing are felt o'clock in the afternoon. The controversy came up after the
by Christian students because of different religious identities. public watched television news showing a middle age woman,
However, due to the dominance of space performed by the crying hopelessly when the food in her humble restaurant was
identity of the majority, created an alternative space formed by forcefully taken by the SatuanPolisiPamongpraja (a 'civilian'
Christian students in Langsa. police of the local government). She was accused of breaking the
regulation. The news then became viral in the social media,
Keywords: Christian students, access to residence, religious triggering public sympathy and a call for donation. She nally
40
 Shariah, Identity Politics and Citizenship

received Rp 170 million! The case inevitably reopened the LOSE THE KNOT: DUAGHTER'S INHERITANCE AND GENDER EQUALITY
debate on the issue of state-religion relation in Indonesia. This AGENDA IN INDONESIA
paper will discuss this controversy both at the national and local Lena Hanifah Hasan Basuni
levels. [Universioty of New South Wales]
Keywords: fasting public, restaurants, restriction of opening [email protected]
time
What does it mean to become a daughter in Indonesia? When it
comes to inheritance aspect, the answer will also depend on
HIJRAH AND MUSLIM AQALLIYAT: THE DILEMMA OF SECULARIZED whether she has a brother or not. In a predominant Sha 'i
MUSLIM COMMUNITY school such as Indonesia, one of the critical inheritance
Nabil Chang-Kuan Lin challenges confronted by Muslim women is Kalala situation.
[National Chengkung University] The different interpretations of the word 'children' resulted in
[email protected] different implementations of the law which has potentials to
affect women's rights in cases of inheritance. Some cases
The doctrine of Hijrah in Islam has its due historical background revealed that the absence of son in a Muslim family could be a
of Ummah development. Muslim Hijrah originated from Prophet viable cause of poverty among Muslim women. The Indonesian
Muhammad and his companions' migration to al-Madinah. Supreme Court has issued several jurisdictions advancing
Throughout the spreading of Islam into different regions, gender justice in Kalala cases and supported by the Compilation
various ethnic groups came to embrace the faith, and resulted in of Islamic Law (KHI) which allows the daughter to exclude
establishing multifarious Muslim communities outside the sibling of the deceased to inherit. KHI, although still strictly rule
central lands of Islam (Arabia). The communities in various the 2:1 portion of men and women, trying to lose the knot by
regions have witnessed the shaping of Islamic multi- enacting an article about equal position of daughter and son
culturalism by localization and cultural assimilation. After regarding their capability in excluding brother or sister of the
Islam entering the Middle Kingdom (China), in the course of deceased to inherit. This paper aims at examining the struggle
survival, various ethnic Muslim groups were forced to of gender equality agenda in inheritance matters which also
assimilate into the Han-Confucian society, then developed into capture women's position in a legally pluralistic situation of
alternative local Muslim Ummahs; and even resulted in Indonesia. The discussion will be framed in Islamic feminist
secularization of daily life. Later, due to various factors Chinese perspective. One of the speci c goals of this paper is to draw
Muslims migrated again out of the Middle Kingdom to different attention to a particular issue of inheritance affairs which
regions such as Taiwan, Hong-Kong, or Southeast Asian potentially subverted gender equality agenda in Indonesia.
countries. The development of localized and secularized
Keywords: daughter, inheritence, gender equality
Muslim communities outside Islamic central lands can be
understood from their interpretation and implementation of al-
THE IMPLICATION OF ISLAM FOR THE CHINESE INITIATIVE OF THE
Shari'ah and practice of Islamic traditions. This essay attempts
BELT AND ROAD IN UZBEKISTAN
to explore the relation between migration and localization that
lead to the secularization of Chinese Muslim minority Yang Huajing
community, and also tries to re-de ne the sub-diasporic [Mahidol University, Thailand]
community religious minority of Taiwanese Muslims while [email protected]
analyzing its dilemma.
As a crossroads of Eurasia, Central Asia has been an important
Keywords: hijrah, Muslim aqaliyyat, secularized Muslim political, economic and cultural base in neighboring countries
for centuries, as well as of geopolitical and religious furnace.
With the disintegration of the Soviet Union, the geopolitical
changes in the political landscape of the state had broken the
SERMON THROUGH MOBILE PHONE AMONG INDONESIAN MUSLIM state that had been controlled under the Soviet communist
DIASPORA IN TAIWAN regime almost a century. In the wake of increased enhancement
CHIOU Syuan-yuan by development of the world economy and the new global order
[Department of Sociology, National Chengchi University] transform, China, as the world's second largest economy,
provides a possibility with the regional economic cooperation
[email protected]
initiative Belt and Road in 2013. The regions which this
national strategic initiative passes through almostIslamic
There have been a signi cant numbers of Indonesian Muslim
civilization countries. Uzbekistan, as the historical center of
migrant workers in Taiwan. However, due to the limitation to join
Islamic civilization in Central Asia, is not only the best way to
religious activities for reasons such as insuf cient mosques and
westward extension of Chinese initiative through land route, but
non- exible working hours, some Indonesian migrant workers
also carries historical responsibility of religious and cultural
(TKW) have to nd their alternative way of attending pengajian in
revival of Central Asia. In this paper, as the case study, the
Taiwan. An interesting organization entitled Komunitas on Air
author aims to explain and analyze the signi cance and impact
Muslim Indonesia Taiwan (KOMIT) was established in 2010.
of this initiative in Uzbekistan from religious perspective of
This study intends to discuss the KOMIT, exploring how
Uzbekistan's Islamic heritage, development and resurgence, as
Indonesian graduate students help to organize TKW for
well as potential threat and the response from Uzbekistan.
arranging pengajianthrough networks of mobile phone. It will
also touch an issue regardingmedia and soundscapes of Keywords: belt and road, Uzbekistan Islamic heritage, Chinese
Indonesian Islam in East Asia. initiative
41
 Shariah, Identity Politics and Citizenship

WOMEN'S RIGHTS IN PAKISTAN AND IN THE DIASPORAS

Chair: Dr. Euis Nurlaelawati, M.A. Livia Holden
(UIN Sunan Kalijaga Yogyakarta) [Professor at Padua University and Research Fellow at Socio-legal
Study Center, Oxford University]
Tittle of Panel [email protected]
State's Governance of Familial Issues in Muslim This paper explores the formulation of women's rights in
countries: Age, Gender and Religion Pakistan and in the Pakistani diaspora in two elds: divorce
initiative and daughters' inheritance. The rst part of this paper
Panelists explores and analyses Muslim practices of khula in Pakistan
Prof. Livia Holden (Oxford University and Padua University on and its treatment in the UK diaspora. On the basis of more than
Pakistan); Dr. Muhrisun Afandi (Indonesia on Indonesia) one hundred cases observed at the lower courts and published
Dr. Nargiza F. Amirova (Nagoya University, Japan, on precedents at the higher courts, the author outlines the
Uzbekistan); Dr. Najibah, Mohd Zin (Malaysia on Malaysia) recurrent legal arguments developed regarding khula and their
Dr. Bunyan Wahib (Indonesia on Indonesia) resulting legal outcomes. The author also draws from her own
experience as expert in court for legal proceedings related to
migration and asylum in which khula is received in the UK. The
Panel Description second part of this paper explores the widespread custom that
Islamic family law is the area of Islamic law that is dominantly requires daughters to forfeit their share of inheritance in favor of
applied in Muslim countries. The governments of Muslim their brother in spite of Muslim law foresees a share. It
countries have made necessary attempts to control their scrutinizes the notion of custom, non-state law, and positive law
citizens' attitudes in regard with the administration and as crucial dynamics that shed light on the ways social actors
resolution of familial issues by accommodating a number of make sense of law. This paper will retrace with the formation of
relevant elements, such as local tradition and women's statements their temporalization and their becoming to
demand, as to adapt with the present day condition and by understand the potential logics of the perpetuation of gender
incorporating Islamic law into their national legal system. discrimination in inheritance laws. This paper suggests that the
Indonesia, Egypt, Malaysia, and Pakistan are the examples of everyday arguments that play a role in the elaboration of the
Muslim countries that have developed their state laws in such a story told to the courts and received by the judge have social
way. Referring to Sharia their national laws however have reasons. Within the framework of proceedings it is possible to
remained to consider such aspects as gender, age and religion isolate the micro-units on which the legal discourse is
of their citizens in the administration of familial issues. elaborated either for state- or non-state jurisdiction, or for both
Although having provided quite different faces of Islamic family of them, not necessarily seen as antagonistic places, and not
law, those countries have the same direction in looking at those necessarily seen within a framework of justice and injustice.
three aspects of human and therefore citizens. The rules of This paper concludes that notwithstanding polarized
minimum age of marriage and of the share of daughters and discourses on centralized and decentralized governance,
sons are two evident examples of such the tendency. everyday practices of law in Pakistan tend rather to perpetuate
This panel is proposed to AICIS conference to be held on 20-23 non-state law together with positive law as continuous and
November, taking the theme on Sharia, politics of identity and concomitant interlegalities in and beyond the state instead of
citizenship. By referring to those key words of the theme, this exclusive and con icting sources of legitimacy. This paper
panel will look at the state's governance of familial issues and shows that the pro-women arguments that are relevant in the
examine how and to what extent the governments of Muslim Pakistani context may be relegated to the background in the
countries have modi ed the rules of familial issues and how legal proceedings developing in the context of diasporas - where
they have attempted a good governance of their citizens' familial formal aspects of law become the object of primary attention.
issues. The panel seeks to observe how gender, age and religion This paper concludes on the bene t of understanding in a
remain to be signi cantly considered in the legal rules of the concerted construction of knowledge with social actors, the
administration of familial issues as to see how the Muslim instances contradicting, even if indirectly, the conventional
persons as country citizens are governed and treated. The panel image of Muslim law without however undermining the power
is interested in observing the legal rules of the familial issues, d y n a m i c s t h a t a re a t p l a y eve n w i t h i n p ro - wo m e n
where difference of sex, age, and religion remain vital and their interpretations of law.
Islamic legal rationale. It shall display a number of cases to Keywords: women's rights, Pakistan, Diaspora
demonstrate that in a number of cases women, children and
minority have remained discriminated. Presenting ve
CURRENT REFORM TO ISLAMIC FAMILY LAW: BRIDGING THE GAP
presenters, the panel will provide discussions on the issue from
BETWEEN TE LAW AND FAMILY REALITIES
a number of Muslim countries, Indonesia, Egypt, Pakistan and
Malaysia. The discussion will provide a good overview of how Najibah MD Zin
these Muslim countries have made reforms and argue that they [International Islamic University in Malaysia]
have also maintained the Islamic principles in the governance of [email protected]
their citizens in the familial issues context. It will also show how
the legal apparatus, including judges in Islamic courts adhere to Family law does not necessarily able to resolve family realities.
Sharia to identify themselves as Islamic judges and that the However, efforts must be done to resolve the gap in ensuring
Sharia they deploy is often the conservative ones which often that the parties would be able to resolve their con icts and
uphold discrimination in religion and gender. justice is achieved whenever the party deserved. Islamic family
42
 Shariah, Identity Politics and Citizenship

law in Malaysia is in the process of reform while maintaining kinds of Islamic legal considerations used by the judges in
Shariah as legal framework especially in balancing gender issuing verdicts; how do the judges use the considerations. It
rights and relationship between husband and wife and rights of will explain the quotes of the various types of Islamic
children. Therefore, the paper will expound on reform to several re fe re n ce s : Q u r ' a n i c v e r s e s , p ro p h e t i c t r a d i t i o n s
areas of law to make it in line with international standards and (sunna/hadith), Islamic legal maxim (al-qaw 'id al- qhiyya),
universal values within Shariah framework. and Islamic jurisprudence (al- qh) in the verdicts. The
complexity and the intricacy of the cases in uence the quote of
ISLAMIC JURISPRUDENCE AND THE DISCOURSE OF CHILDREN'S the sources in the verdicts. Some simple verdicts contain only
RIGHTS IN INDONESIA Quranic verses and or the prophetic traditions (hadith). The
Muhrisun Affandi others add the opinions of Muslim scholar(s) ( qh), even,
Islamic legal maxim in the legal consideration. In the case of
[UIN Sunan Kalijaga Yogyakarta]
Islamic legal maxim, it seems that the principle on public
[email protected]
interest (ma la a) is the most principle argued by the judges.
This paper examines the interplay of children's rights policy in There are some legal maxims of ma la a quoted by the judges
Indonesia as it relates to the government policies and such as dar'u al-maf sid muqaddam 'ala jalb al-maṣ liḥ
Indonesian Muslim concepts and practices. It focuses on the (avoiding mischiefs is more important than bringing interest),
extent to which Muslim communities in Indonesia de ne their ta arruf al-im m man ṭ bi al- ma la a (state regulation should
source of authoritative guidance on children's rights and the be on the basis of ma la a). Usually, the judges quote the legal
manner in which they acknowledge and adjust to such national maxim on ma la a to nish controversy. Some qh books in
and international policies as child protection law and the Sha 'ite tradition such as al-Iqna', Kif yat al-Ahyar, G yat al-
Convention on the Rights of the Child (CRC). A combination of Maram, al-Muhadhdhab, and comparative qh works such as
quantitative and qualitative approach was employed in this Bid yat al-Mujtahid of Ibn Rushd and Fiqh al-Sunna of as-
research, using a survey involving Muslim parents and a series Sayyid S biq are some works quoted by the judge. However,
of interviews conducted with Muslim leaders and religious some verdicts do not quote any Islamic reference.
judges. The interviews focus especially on exploring
participants' insights and perspectives on how the community GOVERNANCE OF DIVORCE CASES IN UZBEKISTAN: LOOKING FOR A
perceives and acknowledges national and international policies MORE HARMONIOUS APPROACH
and programs related to children's rights. It is evident from this
study that religious variability appears to be an important Nargiza F. Amirova,
variable that leads to the failure of Muslim communities in [Institute for Advanced Research, Nagoya University]
Indonesia from different cultural backgrounds to comprehend [email protected]
contemporary concepts of children's rights. The ndings
emphasize that, in the case of Muslim communities in After gaining independence in 1991, Uzbekistan declared its
Indonesia, incorporating religious perspectives into the adherence to a democratic state and a secular society. However,
discourse of children's rights can easily be interpreted as the absolute majority of its population are Muslims, so the
applying different standards in ensuring the rights of children. country belongs to a few of those, where secularism is
In some case, moreover, religious beliefs can also be a catalyst compatible with Islam. Religion plays a signi cant role in the
that locates children in a vulnerable position to abuse and any society and has a great in uence on social life, particularly on
type of violations of their rights. The fact is that very limited familiar issues, with divorce being the most discussed and
attention has been paid to discourses related to children's topical of them. Being intimate by nature, and with children
rights in contemporary Muslim society, particularly with regard involved in most of the cases, divorce remains one of the most
to the family law, Marriage Law No.1/1974. The common belief delicate civil cases in Uzbek judicial system. It is, therefore,
that family law is considered to be the core of sharia has made obvious that more attention must be paid to the methods used in
any attempt to challenge or change the content of the law divorce procedures in order to avoid unnecessary aggression,
problematic, as any proposed changes to the law are regarded irritation, pain and hostility between spouses, while also
as corrupting the core of the religion. protecting children's rights and legal interests as well. Clearly,
reducing the level of con icts throughout the whole divorce
MUSLIM JUDGES AND THEIR ISLAMIC IDENTITY: LEGAL REFERENCES procedure will help ex-partners to keep a normal relation
IN THE DISPENSATION OF MARRIAGE (CASE OF RELIGIOUS COURT afterward which is extremely important in case they have
(PA) YOGYAKARTA) common children. Besides, most researches prove how
negatively divorce itself and post-divorce parental con icts can
Ahmad Bunyan Wahib in uence on children and how great the impact is on their
[The Department of Islamic Family Law (AS) UIN Sunan Kalijaga health.
Yogyakarta Indonesia] Unfortunately, divorce procedure in Uzbekistan nowadays is
[email protected] presented by a very complicated and rather confusing picture.
Recently, the number of divorces in Uzbekistan is increasing
This paper discusses about the Islamic legal references year by year, and the courts are overloaded with this particular
deployed by Muslim judges in the cases of the dispensation of legal issue. Almost all judges on civil cases tend to use their
marriage. Taking the Religious Court of Jogjakarta, this paper right of adjourning process and appointing a 6-month
will look at how Muslim judges show their Islamic identities by reconciliation period, without paying any attention to the
referring to Islamic legal doctrines. The paper focuses on the nuances of each particular case. Moreover, a judge often
types of religious legal doctrines referred to by the judges: what requires for an inquiry (certi cate) from Mahalla neighborhood
43
 Shariah, Identity Politics and Citizenship

communities reconciliation committee. However, a lot of them Islamic Universities in Indonesia. The research method used
con rm the fact that neither usage of Mahalla reconciliation was content analysis with the main data source from ISC at web
committee, no appointment of reconciliation period likely to be address: http://www.isc.gov.ir/ . The data analysis used
an effective tool in reconciling couple and keeping the family. descriptive statistics with percentage model, and it was
Thus, even though Mahalla reconciliation committee became an described in qualitative descriptive. The results demonstrate
integral part of divorce procedure in the country, there are a lot that the most widely owned scienti c publications are from
of concerns related to the effectiveness of this committee and Malaysia, followed by Iran and Pakistan, which is above 100. The
its appropriateness. scienti c publications, over 40 in number, come from Turkey,
The paper promotes the idea of mediation in family disputes Saudi Arabia, and Egypt. The scienti c publications, at around
resolution as the only possible solution of this problem, 14-24 in number, come from India, Jordan, Indonesia and
although not suggesting to copy any of existing models of Azerbaijan. In addition to the 10 countries mentioned above, 20
mediation, but on contrary arguing for the need to take into other countries have approximately 1-7 scienti c publications
consideration the mentality, religion, traditions and culture of in average. The lack of scienti c publications in Muslim
Uzbek people. There is a mistaken assumption among many countries becomes a great opportunity and challenge for
people that mediation is a totally western construct. On the Islamic Universities in Indonesia for producing quality scienti c
contrary, mediation has a very long history in the teachings of publications.
the Holy Qur'an, and needs to be thoroughly researched, since
Keywords: Scienti c Publications, Muslim Countries, Islamic
Islamic way of family mediation will be of a great interest to a
Universities
Muslim-majority country like Uzbekistan. Thus, basing on the
analysis of reconciliation committee's activities, its current
problems and defects, the author will explorepossibilities for CONTINUITY AND CHANGE IN SUNDANESE PANANYAAN;
transforming reconciliation committee into a real mediation Contesting an Islamicate Tradition and the Story of I
tool for family disputes and thus to undertake a new step in slamization in West Java
divorce procedures in Uzbekistan.
Asep N. Musadad
[Islamic College (STAI) of Sunan Pandanaran Yogyakarta]
[email protected]
Chair: Dr. Phil Khoirun Niam
This paper aims to discuss the development of pananyaan, a
Tittle of Panel name for Sundanese-Priangan local shaman. It will provide an
Scientific Publications and Indonesian Islamic Identity: anthropological account of these elderly people through the
The Contestation between Islamic Traditions and Local investigation of the several major shifts and their meanings for
Wisdom, Women's Right and its Diaspora the grand narration of Islamization course in that region. The
main question to be explored; what are the major shifts of
Panelists pananyaan and what historical values do they contain related to
Dr. Muhammad Munadi & Muslimah Susilayati [IAIN the spread of Islam in West Java? The exploration based on the
Surakarta], Asep N. Musadad, S.Th.I., M.S.I [Islamic College research question leads to several conclusions. First,
(STAI) of Sunan Pandanaran Yogyakarta], Welhendri Azwar, pananyaan is a representation of Islamicate occultism in
M.Si, Ph.D. [Department of Islamic Community Development, Sundanese-priangan culture. The Islamicate character of
Faculty of Da'wah and Communication, The State Islamic pananyaan lies in their identities as the crystallization of
University of Imam Bonjol Padang, West Sumatra, Indonesia], Sundanese experiential entity across the times, whose
constructions are historically con gured by a set of cultural
Abu Rokhmad, SE., M.Si & Sulistiyono Susilo [UIN Walisongo
learning among these people along with surrounding
Semarang], Roma Ulinnuha, Ph.D [UIN Sunan Kalijaga
determinations. The existence of pananyaan re ects a
Yogyakarta]
continuation of what had going on before with different cultural
packaging in the same pattern as the places to ask . Second,
SCIENTIFIC PUBLICATIONS IN MUSLIM COUNTRIES: there are several major shifts in the historical dynamic of
OPPORTUNITIES AND CHALLENGES FOR ISLAMIC UNIVERSITIES IN pananyaan; the shift of domestic Spiritism from local spirit to
INDONESIA Islamic saints, that re ected an elementary form of the
Muhammad Munadi and Muslimah Susilayati intersection of Islam and local supernatural forces. The
emergence of Ahli Hikmah is also responsible in shaping the
[IAIN Surakarta]
Islamic identity of pananyaan. In this phase, pesantren and its
[email protected] and
exponent, santri, began to ourish coloring the course of
[email protected]
Sundanese occultism with Islamic spectrum and Javanese
accounts. Third, today pananyaan can be regarded as the
This research has the objective to determine the pro les of contemporary shaman, whose Islam and local customs are
scienti c publications in Muslim countries, including: the united in one fashion with the in uences of modern
position of Muslim countries developing scienti c publications determination. In addition, the still-taking place Islamization
through scienti c journals; an overview of scienti c journals brought by the modernist and puritanist muslim, has also
that develop in Muslim countries; and an overview of scienti c become a challenge for the existence of pananyaan and the
journals that develop in Muslims countries - as an indicator of shaping of their identities.
opportunities and challenges of scienti c publications for Keywords: Pananyaan, Shifts, Continuity, Change, Islamization.
44
 Shariah, Identity Politics and Citizenship

THE RESISTANCE OF LOCAL WISDOM TOWARDS RADICALISM: making of public policy, family law legislation, and advocacy of
THE STUDY OF TAREKAT COMMUNITY IN WEST SUMATRA women's rights to avoid legal gender bias due to the political
Welhendri Azwar and legislative authorities dominated by male group.
[Department of Islamic Community Development, Faculty of Keywords : legal authority, women's rights, islamic family law,
Da'wah and Communication, The State Islamic University of indonesia, library research
Imam Bonjol Padang, West Sumatra, Indonesia]
[email protected] VALUES REMITTANCE AND HYBRID AGENCIES ON INDONESIAN
MUSLIM DIASPORA IN JAPAN: A STRUCTURAL-FUNCTIONALISM
In West Sumatra, radicalism does not develop and even tends to
PERSPECTIVE
decease because of the self-defense system of the local society,
in the form of religious and socio-cultural system that arises Roma Ulinnuha
from the doctrine, values and teachings of Islamic version of [UIN Sunan Kalijaga Yogyakarta]
Tarekat community. The study aims to understand the [email protected]
conceptual world of the Tarekat community faith towards
radicalism and to explain the struggle of radical idealism in the This research deals with the way people carried out various
midst of the dynamics of religious Tarekat culture in West strategies among Indonesian Muslims Diaspora in Japan. It
Sumatra. This research uses descriptive-phenomenological deals with what-can-be-mediated among migrant workers that
approach. For that reason, the researchers rstly conducted came partly from being the strangers in the city . Applying
focus group discussion with the teachers (mursyid) and Tarekat Talcott Parsons' structural functionalism perspective, the
congregation; secondly, conducted in-depth interviews to queries include the values remittance and forms of agencies
teachers and Tarekat congregation. Observations were made to that can be explored in order to live a meaningful life. The study
examine the socio-cultural conditions of the community in shows that the strategy contained values and agencies that
which the activities of the Tarekat were practiced, in relation to affected how people creatively adapt in the new environment in a
the religious teachings and ideals of the Tarekat. This study form of participation in union, socio-religious gathering and
found that; rstly, the fusion of tarekat teachings with (custom) cultural bound such as friendliness. These pivotal ideas can be
of Minangkabau causes radical idealism in West Sumatra in the forms of convergence between facet of culture into
undergoing the process of death naturally because it cannot another cultures and societies. The hybrid agency such as
compete the struggling with tarekat religious idealism and hospitality, togetherness, obedience and hard work lead the
culture from the teachings of tarekat. Secondly, the "elasticity social practices that accentuated in everyday life among
and resilient" nature of the Tarekat religious cultures establish distinctive cultures.
the typical local wisdom of Minangkabau, which causes
radicalism to "bounce" naturally in silence, thus capable of Keywords: Values; Agencies; Indonesian; Muslim; Japan
reducing social con ict. Thirdly, the opposition of the Tarekat to
radicalism reveals a cultural pattern, which can be referred to
as "dakwah culture", that is resistant with a cultural approach,
Chair: Dr. Mohamad Abdun Nasir (UIN Mataram)
which then shapes a civilized culture.
Keywords: Resistance, local wisdom, Tarekat community,
radicalism Tittle of Panel
Sharia, Identity Politics, and Citizenship: Perspectives from
CONCEPTUALIZING AUTHORITY OF THE LEGALIZATION OF Southeast Asia
INDONESIAN WOMEN'S RIGHTS IN ISLAMIC FAMILY LAW
Panelists
Abu Rokhmad [UIN Walisongo Semarang] and Sulistiyono Dr. Muhamad Ali (University of California, Riverside, USA and
Susilo [UNDIP Semarang] UIN Syarif Hidayatullah Jakarta,),Dr. Ahmad Fauzi Abdul Hamid
[email protected] and (Universiti Sains Malaysia), Dr. Mundi Rahayu (UIN Maulana
[email protected] Malik Ibrahim Malang), Ahmad Suaedy, M.A. (Institute for
Southeast Asian Islam UIN Sunan Kalijaga Yogyakarta), Dr.
Various studies on Islamic family law (IFL) in Indonesia Badrus Sholeh (UIN Syarif Hidayatullah Jakarta)
demonstrate an enduring paradigm of patriarchal culture both
in ideas and practical applications in attempts of enacting
traditional Islamic doctrines in modern law. The domination of Panel Description
this culture in the IFL has led to a call for revision as well as This panels brings together scholars from Muslim majority
improvement of other derivative legal products, such as local countries of Southeast Asia, especially Indonesia and Malaysia
sharia regulation, as representations of the contemporary to explore the issues of shari'a and its interplay with identity
dynamics and social change for the sake of justice and equal politics and citizenships. Although Shar'a basic meaning refers
rights of children and women. This paper attempts to to Islamic law, but in recent years, shari'a has become a political
conceptualize a construction of patriarchal authority in mark that greatly (re)shapes and in uences politics and the
legalizing the rights, role, and status of gender in Indonesia. The concept of citizenship. Indonesia and Malaysia provide a god
nding reveals that reconstruction of authority in the modern example to explore this contestation and examine how sharia is
legislation of Islamic Family Law should be started with brought into political constellation, legal system and cultural
ensuring the equal rights of women both in the legal and judicial domain and how such transformation bring about changes in
aspects by involving women in appropriate proportion in the politics, law and citizenship of the minority. What is called as
45
 Shariah, Identity Politics and Citizenship

shariatization in the legal and political elds is now on the rise in incorporation of Sabah, Sarawak and Singapore into the
both countries. federation. Not only do Malay-Muslims constitute the majority
Questions that will be addressed in this panel include, but not of Malaysia's population, albeit not by an overwhelming
limited to, (1) In what eld has shari'a become dominant percentage, but they also control the major levers of power as
discourse in Muslim majority countries of Southeast Asia (2) institutionalized in the de nitive features, structures and
How does the implementation of sharia-based laws in uence conventions of the Malaysian state. Despite its grounding in the
citizenship, especially the minority (3) How is sharia politically Federal Constitution, Malay-Muslim identity has undergone
used to endorse Muslim leadership or to reject non-Muslim metamorphoses as a result of shifting boundaries in the
political party or gures in election (4) What are Muslims and conceptualization and praxis of Islam among Malay-Muslims.
non-Muslim reactions to the demand of the implementation of This paper discusses some of the causes and rami cations of
sharia (5)in what ways does sharia become either hindrance or the contemporary essentialization of Islamic thought and
advantage for the formation of political identity for both practice in Malaysia. The Islamization phenomenon, it is
Muslims and non-Muslims? argued, has suffered from a syariah-centric Islamist bias that
This panel thus aims to investigate this issue. It receives papers paradoxically, during NajibRazak's administration (2009- ), is
from scholars, experts, activities or graduate students that close to uniting hitherto opposing sides of the Malay-Muslim
approach the topic from various perspectives, be it historical, religio-political divide.
political, legal and media studies. A comparative study that put
K e y w o rd s : s y a r i a h i z a t i o n , M a l a y - M u s l i m i d e n t i t y,
two countries in Southeast Asia as a case study is also
contemporary Malaysia
welcomed.
THE DISCOURSE OF INDONESIAN MUSLIM IDENTITY POLITICS
CONCEPTION OF SHARI'A AND MODERN CITIZENSHIP IN INDONESIA REPRESENTED IN ONLINE NEWSPAPER
AND MALAYSIA Mundi Rahayu
Muhamad Ali [UIN Maulana Malik Ibrahim Malang]
[University of California, Riverside, USA and UIN Syarif [email protected]
Hidayatullah Jakarta]
[email protected] Media plays important role in reshaping political constellation
and identity in the post Indonesian reform era. One major event
Indonesia and Malaysia offer comparative perspectives that attracts national and international media coverage is
concerning the relationship between loyalties to the Muslim AksiBela Islam , which was held to resist against
umma, to ethnicity and to the nation-state and the ways in which BasukiTjahjaPurnama (Ahok) nomination as a candidate of
shari'a and modern constitution, laws and policies intersect in a Jakarta governor. This paper will discuss this event that
complex way. This paper seeks to compare and contrast occurred on 14 October 2016 and on subsequent demonstration
contemporary discourse and practices of the way Indonesian that followed in November and December 2016. This AksiBela
and Malaysian scholars, politicians, and activities construct and Islam is important to understand the trend and shift of identity
negotiate their conceptions of shari'a and its place within the politics of contemporary Islam and its relation to the idea of
framework of constitutionalism and citizenship. Indonesia does sharia law application in Jakarta proposed by Ahok's
not specify Islam and the state religion but states six of cial contenders and citizenship (pribumivs non-pribumi). This
religions, whereas Malaysia states Islam as the state religion research focuses on how the discourse of Bela Islam
while recognizing religious diversity. Indonesia does not (Defending Islam) is represented in online (national and
con ate particular ethnicity with Islam, whereas Malaysia international-based) newspapers. It will explore four online
integrates Islam and Malay ethnicity. Yet in these countries newspapers. Two are national newspapers, namely Kompas,
different people and institutions have demonstrated diverse and Republika. Two other represent international newspapers,
interpretations of shari'a and citizenship and have produced namely al Jazeera and BBC. This study shows that the politics of
eclectic, often contradictory legal products and policies that identity of Islamic populism is on the rise in Indonesian context
resist the binary opposition between shari'a conservatism and through many actions under the ag of Bela Islam the year
modern law liberalism. Colonial legacies, demographic before the election, and through many channels especially the
composition and cultural politics explain such similarities and digital media that shape the political space of contemporary
differences. Indonesia.
Keywords: sharia, modern citizenship, Indonesia, Malaysia Keywords: Indonesian Muslim, identity politics, online
newspaper
SYARIAHIZATION OF MALAY-MUSLIM IDENTITY IN CONTEMPORARY
MALAYSIA
ABDURRAHMAN WAHID PRESIDENTIAL POLICY CASE IN THE
Ahmad Fauzi Abdul Hamid COMPLETION OF VERTICAL CONFLICT IN ACEH PROVINCE
[Professor of Political Science, School of Distance Education 1999-2001
and Consultant Researcher, Centre for Policy Research and
Ahmad Suaedy
Malay-Muslim identity has been pivotal to the functioning of the [Commissioner of the Ombudsman of Republic of Indonesia
modern nation state which attained independence from Britain and Director Institute for Southeast Asian Islam (ISAIs) State
on 31 August 1957 as the Federation of Malaya, and that came to Islamic University (UIN) Sunan Kalijaga, Yogyakarta]
be known as Malaysia as of 16 September 1963 with the [email protected]
46
 Shariah, Identity Politics and Citizenship

In the discourse of contemporary citizenship there is a debate became a backlash to the West. This article is based on in-depth
between conventional citizenship with cultural or multicultural interviews to Jihadists in Indonesia and analysis of reports by
citizenship. Both understandings place every citizen in the scholars to understand global citizenship related to the call for
same position or equality by ignoring ethnic, religious and jihad against US allies.
gender differences. Conventional citizenship, however,
Keywords: global citizenship, islamism, political violence
emphasizes the approach of individualism whereas cultural
citizenship emphasizes collective rights by paying attention to
marginalized groups, including separatists. While in Islam
there is also a debate between ideological approach and Chair: Jajang Jahroni, PhD (UIN Syarif Hidayatullah Jakarta)
cultural-interpretative approach, marked by different
interpretations of what in Islamic Shari'a is known by the theme
Tittle of Panel
of word ummah and dhimmi. While the ideological approach
emphasizes the interpretation of the ummah as a symbol and From Puritanism to Sharia-Pietism: The Salafi Dakwah in
representation of Islam positioned as a single identity with Contemporary Indonesia
discrimination against dhimmi (imagined identities), the
Panelists
cultural-interpretative approach emphasizes the nationalism
of the country in which the ummah is part of an equivalent or Izak Y.M. Lattu (Satya Wacana Christian University Salatiga)
equality national citizen and ignores the notion conventional Delmus P. Salim (IAIN Manado), Dr. Muhammad Arafat (NUS
interpretation of the dhimmi (imagined identities). Taking a case Singapore), I Nyoman Kiriana, S.Ag., M.A. (Institut Hindu
of nding a peaceful solution between the people of Aceh or Dharma Negeri Denpasar), Dadi Darmadi, M.A. (UIN Syarif
GAM with the central government of Indonesia, this paper Hidayatullah Jakarta)
argues that the government of Abdurrahman Wahid 1999-2001
has used cultural citizenship and interpretive cultural approach
in Islam in the search for a peaceful solution. Unlike previous FROM PURITANISM TO SHARIA-PIETISM: THE SALAFI DAKWAH IN
New Order approaches that emphasized security and violence, CONTEMPORARY INDONESIA
Wahid administration's approach has led to dialogue and
Jajang Jahroni, PhD
mutual trust and anti-violence between Jakarta and Aceh.
[UIN Syarif Hidayatullah Jakarta]
Wahid government's approach is in line with a new approach of
[email protected]
the post-Cold War to peaceful resolution of various con icts in
other parts of the world such as the Balkans and former
As a result of Sala dakwah, Indonesian Muslims are becoming
communist states in Eastern Europe and even in Western
more puritan in religious life. This fact can be seen that they
European Community in accommodating fragments of former
refrain from practicing a number of rituals which do not have
communist countries.
religious bases. This religiosity is called puritanism, a highly
Keywords: Abdurrahman Wahid, presidential policy, Aceh religious form which stresses on the idea of authenticity and is
con ict 1999-2001 embedded in the Sala dakwah. Many urban Muslims are
attracted to puritanism because its direct connection with the
GLOBAL CITIZENSHIP, ISLAMISM AND POLITICAL VIOLENCE Qur'an and the Sunnah, which becomes parts of the Sala
campaign. The problem is that this religiosity is highly physical
Badrus Sholeh
and energy-consuming. This is not to say that puritanism brings
[Director of Center for the Middle East and Global Peace
poor engagement and even con icts with other Muslim groups.
Studies, SyarifHidayatullah State Islamic University Jakarta]
Puritanism is located at the opposite side of mystical piety, a
[email protected] piety achieved by abiding Sharia and various forms of
mysticism, which the Sala consider syncretic. This imbalance
Islamic jurisprudence covered status of citizenship with is pulled to the middle, while a form of piety derived from
varieties of interpretation. Minority groups of non-Muslim ful lling Sharia is put into it. I call this model is Sharia-piety, a
citizens have to pay special tax to Muslim rulers as part of piety achieved by fully abiding the injunctions of Sharia. I argue
requirement for protection in the period of Chaliphate. Yusuf that many Muslim people have experienced this form of
Qardlawi attempted to interpret differently to minority Muslim moderation, from puritanism to Sharia-pietism. Unlike
citizens in the West. Fiqh of Minoity as Qardlawi argued giving puritanism which is hostile to un-orthodox rituals, Sharia-
freedom to Muslims to manage their religious practice pietism is more concerned with personal achievements and
differently to majority Muslims with exceptional emergency gives less attention to the controversy of bid'ah.
(dharurah). However, the global pressures to Muslims affected
to the rise of political violence conducted by radical jihadists Keywords: puritanism, sharia pietism, sala dakwah
networks with their status as global citizens under radical
jihadist umbrella both the Islamic State and AlQaidah
(Akbarzadeh&Mansoury 2010). AymanAzzawahiry, Bin Laden or CULTURAL TEXT IN CHRISTIAN-MUSLIM ENGAGEMENTS
Al Baghdady called the importance of global war under global or IN TANATORAJA, SOUTH CELEBES
transnational jihadist movements. This article examines how
minority Muslim citizens in the Western countries responded to Izak Lattu
the pressures of the West to Muslims after September 11. It [Center for Religious, Pluralism and Democracy Studies
argued the pressures of the West contributed to the rise of SatyaWacana Christian University, Indonesia]
sympathy to transnational and global jihadist spirit which lattu@staff.uksw.edu
47
 Shariah, Identity Politics and Citizenship

This abstract explores the place of cultural text (Alexander occurrence and sustenance of the violence. The mobilization of
2011) in Christian-Muslim relationships in TanaToraja Buddhist religious gures and communities against Muslims in
Indonesia. Interreligious engagements in TanaToraja take other parts of Thailand in recent years shows that the impact of
different path than that of interfaith/interreligious dialogue Islamophobia cannot be downplayed. I argue that such trends
global context. Interreligious communities in TahaToraja exhibit a straightjacketed approach to the issue in which the
employ cultural texts in forms of rituals, symbols, and oral nuances of the religious landscape in Thailand's Far South is
narratives to bridge diverse groups that underwent social attened and disregarded. Scholars, including anthropologists
con ict in the past (Bone-Toraja con ict and DII/TII). Jeffrey whose discipline is well situated to bring attention to the highly
Alexander theory of cultural texts (Alexander 2003) will be the textured nature of social life, might play an important role in
touching point of this research for Alexander perceives text directing our attention to the varied trends in the religious and
beyond written texts by incorporating aspects of social social life of the Muslims in the Far South to counter the
performance such as symbol and ritual. The research avoids the discourse of Islamophobia, which could further alienate the
trap of textual texts that based on print capitalism (Andersson Thailand's minority Muslim community if left unattended. In this
1996; Ong 2001; Goody 2010). The research is qualitative based paper, I do this by discussing the emergence of contemporary
research that employing observation, in-depth interview, and arts in the Far South and its role and reception among the
documentary study to gain the data. The paper concludes that region's Muslims.
interreligious relationships in Toraja have anchored in the
Keywords: islamophobia, contemporary art, con ict, Thailand
cultural text that opens avenues for the employment of local
means of social engagements and communications.
Keywords: cultural text, Christian-Muslim engagement, Tana "BECAUSE THEY ARE DANGEROUS": ISLAM AND THE EVOLUTION OF
Toraja THREAT NARRATIVES IN INDONESIA
Dadi Darmadi
CHANGING RELIGIOUS LANDSCAPES IN SOUTHEAST ASIA: FROM [Center for the Study of Islam and Society (PPIM) UIN
KERUDUNG TO HIJAB: POLITICS OF ISLAMIC DRESS IN WEST Jakarta]
SUMATRA, INDONESIA [email protected]
Delmus Puneri Salim
[IAIN Manado] In recent years, Indonesia's quest to re-establish interreligious
harmony is hampered by the increased public narratives
[email protected]
suggesting that Islam in Indonesia is under threat. This is of
course nota new pattern, but a more powerful message has
In the last decade, desentralisation has seen the introduction of
been produced and reproduced to show that Muslims as the
local regulations designed to promote and enforce dress seen to
majority in the country are being threatened religiously, socially
be Islamic in Indonesia. Across Indonesia, the initiatives have
and politically. This narrative is time and again presented in
been seen as ways of dealing with 'maksiat' including
various forums of Muslim gatherings in mosques, of ces, as
prostitution, adultery, and immodest dress. They have affected
well as street protests. Some Muslim speakers became famous
women much more than they have affected men. The paper
for their videos containing this threat narrative tropes uploaded,
examinedchanging landscapes of Islamic dress at a global,
shared and gone viral in social media. Using initial ndings from
national and local level. It describes that Islamic dress moves
a recent ethnographic research in Jakarta, Medan, Pontianak
from one from to another from time to time in Islamic world. In
and Surabaya this paper will discuss how the attitudes and
West Sumatra, it moves from kerudung to hijab and is seen as a
views of certain groups are expressed, using religious
necessary part of the local governments' arsenal in the ght
narratives, in the form of opinions they construct that the
against social problems in the region. However, it is also a
existence of Islam in the country is in danger because of internal
political tool to redirect responsibility of those social problems
and external factors.This is even more problematic as, in their
towards the community.
narratives, the threat narratives are coined with the rejectionof
Keywords: hijab, kerudung, Islamic dress, West Sumatera, the other most of whom are considered different such asthe
religious landscape Shias, the Ahmadi, and the Liberals.
Keywords: threat narratives, religious narratives, Islamic
ISLAMOPHOBIA, CONTEMPORARY ARTS, AND THE CONFLICT IN groups
THAILAND'S FAR SOUTH
Muhammad Arafat Bin Mohamad
[National University of Singapore]
[email protected]

Islamophobia has been on the rise in the post 9/11 world. The
US-led War on Terror together with other events such as the
Arab Spring and political volatility in the Middle East has
heightened the fear and suspicion for the role of Islam in
politics. The con ict in Thailand's Far South, comprising the
provinces of Narathiwat, Pattani, and Yala, has been similarly
perceived through this lens. Despite the complexity of the
situation, religion is often cited as a major factor in the
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 ‫‪Shariah, Identity Politics and Citizenship‬‬

‫)‪Chair: Muhaimin, M.H.I. (IAIN Jember‬‬

‫‪:‬‬
‫‪Tittle of Panel‬‬

‫ﴰﺴﻮري‬
‫[‬ ‫]اﻟﴩﯾﻌﺔ و اﻟﻘﺎﻧﻮن ﲜﺎﻣﻌﺔ ﺳﻮ ن ٔﻣﻔ ﻞ إﻻﺳﻼﻣ ﺔ ﺳﻮرا‬
‫‪Panelists‬‬
‫‪[email protected]‬‬
‫‪Muhaimin, M.H.I. (IAIN Jember), Dr. Holil Thahir, M.H.I.‬‬
‫‪(STAIN Kediri), Syamsuri, M.H.I. (UIN Sunan Ampel Surabaya),‬‬
‫‪Nidhom Hamami, M.Pd.(IAIN Jember), Nina Sutrisno, M.Pd.‬‬ ‫اﳌﺎل اﻟﺴ ﯿﺎﳼ ﰲ ﻧﺘ ﺎ ت ﳈﺮض اﻧ ﴩ ﻣﻦ ﻣﺸﺎرق ٕاﻧﺪوﻧ ﺴﯿﺎ اﱃ ﻣﻐﺎرﺑﻪ ﰲ ﺳﻨﻮات ﺪﯾﺪة ﯾﺼ ﺐ‬
‫)‪(IAIN Jember‬‬ ‫اﻟﺮ ﺎل اﻟﺴﯿﺎﺳﯿﲔ و اﳌﺮﴮﲔ و اﻟﻨﺎﺧ ﲔ و ﲑﱒ‪ .‬ﺰداد ﺎﻣﺎ ﺑﻌﺪ ﺎم ﻣﻊ ٔن ٔﻛﱶ ﺳﲀﻧﻪ اﳌﺴـــــﻠﻤﻮن‪ .‬و‬
‫اﻟﴩــــــﯾﻌﺔ إﻻﺳﻼﻣ ﺔ ﲤﻨﻌﻬﻢ ﻣﻦ ﻫﺬا اﳌﺎل اﻟﺴﯿﺎﺳﯿ ٔ ﻧﻪ رﺷﻮة ﳏﺮﻣﺔ ﻛﲈ ﳖﺖ ٔﯾﻀــــــﺎ اﻟﻘﻮاﻧﲔ اﻟﻮﺿﻌﯿﺔ‬
‫إﻻﻧﺪوﻧ ﺴ ﯿﺔ ﴏا ﺔ ﻋﻦ ﺗﻄﺒﯿﻘﻪ‪ .‬وﻟﻜﻦ اﻟﻮاﻗﻊ ﻫﻮ اﻟﻌﻜﺲ ﳇﲈ ﺣﴬت ﻧﺘ ﺎ ت ﺴـﺎﺑﻘﻮا ﰲ دﻓﻊ اﳌﺎل‬
‫اﻟﺴ ﯿﺎﳼ و ٔ ﺬﻩ ‪.‬و ﻫﺬا ﻃﺒﻌﺎ ﳞﺪد ﺑﻨﺎء اﻟﺴ ﯿﺎﺳﺔ اﳌﺘﺤﴬة ٕ ﻧﺪوﻧ ﺴﯿﺎ‪ .‬وﺳ ﺐ ﻫﺬا اﻟﻮاﻗﻌﻌﺪم ﻓﻬﻤﻬﻢ اﱃ‬
‫ٔﻧﻪرﺷﻮة ٕاﻧﺘ ﺎﺑﯿﺔ‪.‬ﻛﲈﴏﺣﺖ ﺑﻪ اﻟﴩــــﯾﻌﺔ و اﻟﻘﻮاﻧﲔ اﻟﻮﺿﻌﯿﺔ‪ .‬ﺣﺮﻣ ﻪ اﻟﴩـــــﯾﻌﺔ ﰲ ﻛﺜﲑ ﻣﻦ ا ٔ ت و‬
‫ﳰﻦ‬ ‫ا ٔ ﺎدﯾﺚ و اﻟﻜ ﺐ اﻟﻔﻘﻬﯿﺔ ‪ .‬وﳖﺖ ﻋﻨﻪ اﻟﻘﻮاﻧﲔ اﻟﻮﺿــــــﻌﯿﺔ ﻣ ﻞ اﻟﻘﺎﻧﻮن رﰴ ‪ ٣١‬ﻟﺴﻨﺔ ‪ ١٩٩٩‬ﻛﲈ ﳖ ﻰ‬
‫]اﳉﺎﻣﻌﺔ إﻻﺳﻼﻣ ﺔ اﳊﻜﻮﻣ ﺔ ﲨﱪ[‬ ‫ﻋﻨﻪ اﻟﻘﺎﻧﻮن رﰰ ‪ ٢٠‬ﻟﺴ ـﻨﺔ ‪ . ٢٠٠١‬ﺑﻞ ﳖ ﻰ اﻟﻘﺎﻧﻮن ﻋﻦ ﻧـﺘ ﺎب اﻟﻌﺎم رﰴ ‪ ٨‬ﻟﺴـﻨﺔ ‪ ٢٠١٢‬ﰲ اﳌﺎدة‬
‫‪ ,٨٩ ,٨٨ , ٨٦‬و ‪ ٩٠‬ﴏا ﺔ و ﺑﲔ ﻓ ﻪ ﻣﺎ ﯾﻌﺎﻗﺐ ﺑﻪ ﳎﺮﻣﻮﻩ ﺑﯿﺎ واﲵﺎ‪ .‬ﻓﺎ ﳣﻊ ﰲ ﺎ ﺔ ﻣﺎﺳــﺔ اﱃ ﻓﻬﻢ‬
‫ﰷن ﺑﻌﺪ ﻋﻬﺪ إﻻﺻﻼح ﺸــﻌﺮ اﶵﺎﺳﺔ ﻣﻦ اﳊﺮﯾﺔ اﻟﻨﻘﺎﺑﯿﺔ وا ٔراء ﰲ ا ﳝﻘﺮاﻃﯿﺔ‪ .‬وﯾﺒﺪو ذ ﰲ ٔن اﳌﻌﻬﺪ‬ ‫ﺧﻄﺮ ﻫﺬا اﳌﺎل اﻟﺴﯿﺎﳼ ﻣﻦ ﻣ ﻈﻮر ﻦ ‪ :‬اﻟﴩﯾﻌﺔ و اﻟﻘﺎﻧﻮن اﻟﻮﺿﻌﻲ‪.‬‬
‫إﻻﺳﻼﱊ‪ .‬وﰷن رؤﺳﺎء اﳌﻌﻬﺪ ﯾ ﺎﻓﺴــــﻮن ﰲ اﻟﺴ ﯿﺎﺳﺎت اﻟﻌﻤﻠﯿﺔ واﻟﻬﯿﳫﯿﺔ‪ ،‬و ﺎﺻﺔ ﻣﻊ اﻟﻼﻣﺮﻛﺰﯾﺔ اﻟﱵ‬
‫ﺴـــــﻤﺢ ﻠﻤﻨﻄﻘﺔ ٔن ﳣﺘﻊ ﻻﺳ ﺘﻘﻼﻟﯿﺔ ﰲ ٕادارة ﺣﻜﻮﻣﳤﺎ ﻟﺘﻜﻮن ﺴﲓ ﺪﯾﺪ ﻠﻨﺨﺒﺔ اﳌﻌﻬﺪ إﻻﺳﻼﱊ ﰲ‬ ‫ﳇﲈت اﻟﺒﺤﺚ ‪ :‬اﻟﺴ ﯿﺎﺳﺔ اﳌﺘﺤﴬة ‪ ,‬اﻟﺮﺷﻮة ا ٕﻧﻻﺘ ﺎﺑﯿﺔ ‪ ,‬اﳌﺎل اﻟﺴﯿﺎﳼ‬
‫ﺗﻄﺒﯿﻖ اﻟﻘﲓ إﻻﺳﻼﻣ ﺔ ﻟ)اﴩـﯾﻌﺔ( ﰲ ﺗﻨﻈﲓ اﻟﻘﻮاﻧﲔ اﶈﻠﯿﺔ‪ ،‬وﰲ ﻣ ﺘﺼــﻒ اﻟﻬﺰﳝﺔ ﺣﱴ ا ٓن ﰲ ﺸــﻜ ﻞ‬
‫دو اﻟﴩـــــــــﯾﻌﺔ‪ .‬ﲥﺪف ﻫﺬﻩ اﳌﻘﺎ ٕاﱃ إﻻ ﺎﺑﺔ ﲆ ا ٔﺳﺌ ‪ .‬ا ٔول‪ٕ ،‬اﱃ ٔي ﻣﺪى ﻜﻮن دور وﺻﯿﺎ ﺔ‬
‫‪:‬‬
‫اﳌﻌﻬﺪ إﻻﺳﻼﱊ ﰲ ﺗﺼــــــــــﻤﲓ اﻟﻘﻮاﻧﱭ اﶈﻠﯿﺔ و ٔو اﻟﻘﻮاﻧﱭ اﶈﻠﯿﺔ ﰲ ﺟﳰﱪ؟ واﻟﺜﺎﱐ‪ ،‬ﻣﺎ ﱔ ﺻﻮرة دور‬
‫وﺻﯿﺎ ﺔ اﳌﻌﻬﺪ إﻻﺳﻼﱊ ﰲ ﺗﺼـــــــــــــــﻤﲓ اﻟﻘﻮاﻧﱭ اﶈﻠﯿﺔ و ٔو اﻟﻘﻮاﻧﱭ اﶈﻠﯿﺔ ﰲ ﺟﳰﱪ ﰲ ﺳﯿﺎق اﻟﺘﳮﯿﺔ‬
‫ﻧ ﺎ ﺳﻮﺮﺳﻨﻮ‬
‫اﻟﺴﯿﺎﺳﯿﺔ اﻟﻮﻃﻨﯿﺔ ﳓﻮ ا ﳝﻘﺮاﻃﯿﺔ اﻟﻜﲑة و ﯿﺎن ﺴﻤﻰ اﻟﺴﯿﺎﺳﺔ إﻻﺳﻼﻣ ﺔ ﻣﻊ ﳐﺘﻠﻒ ٔﺷﲀل اﳌﻌﲎ‪.‬‬
‫]اﳉﺎﻣﻌﺔ إﻻﺳﻼﻣ ﺔ اﳊﻜﻮﻣ ﺔ ﲨﺐ[‬
‫ﳇﲈت اﻟﺒﺤﺚ‪ :‬اﳌﻌﻬﺪ إﻻﺳﻼﱊ‪ٕ ,‬ا ﺪاد ﺗﺼﻤﲓ اﻟﻘﻮاﻧﱭ‬
‫‪[email protected]‬‬

‫ٕااﳋﻮف ﻣﻦ إﻻﺳﻼم‪ ،‬ﻫﻮ ﰲ اﻟﻮﻗﺖ اﳊﺎﴐ اﳊﺲ اﻟﺴــــــﻠﲓ ﺗﻨ ﴩـــــــ ﰲ اﻟﻌﺪﯾﺪ ﻣﻦ وﺳﺎﺋﻞ إﻻ ﻼم‪.‬‬
‫ﻠﯿﻞ‬ ‫اﳌﻄﺒﻮ ﺔ واﳌﺮﺋﯿﺔ واﳌﺴﻤﻮ ﺔ واﳌﺮﺋﯿﺔ؛ ﺣﱴ ﲆ ﻧﱰﻧﺖ و ﲑ ﻣ ﺼـﻞ‪ .‬ﺴـ ﺐ ﲻﻠﯿﺎت اﻟ ﺸـﻮﯾﻪ واﻟﺘﻌﻤﲓ‬
‫]اﳉﺎﻣﻌﺔ إﻻﺳﻼﻣ ﺔ اﳊﻜﻮﻣ ﺔ ﰷدﺮي[‬ ‫اﳌﺘﻌﻠﻘﺔ ٔ ﺪاث اﻟﻌﻨﯿﻔﺔ اﻟﻔﻌﻠﯿﺔ‪ ،‬ﰎ ﺗ ﺸﯿﻂ ﺷﻌﻮر واﺳﻊ ﻣﻦ اﳋﻮف وا ﳤﺪﯾﺪ‪ ،‬وﯾﺘ ﲆ ﰲ ٔﺷﲀل ﻛﺜﲑة‬
‫‪[email protected]‬‬
‫ﻣ ﻞ ﺟ ﻋﯿﺔ واﻟﻔﲒ ﺋﯿﺔ واﻟﺴﯿﺎﺳﯿﺔ واﻟﺜﻘﺎﻓ ﺔ واﻠﻐﻮﯾﺔ‪ .‬واﺳ ﺎدا ٕاﱃ اﳌﻨﻈﻮر اﻠﻐﻮي‪ ،‬ﺻـﯿﻐﺖ اﻟﻌﺪﯾﺪ‬
‫ﻣﻦ اﻟﳫﲈت ٕﻻداﻣﺔ اﻟﺘ ﲒ ﺿﺪ اﳌﺴــﻠﻤﲔ ود ﳯﻢ‪ .‬ﻫﺬﻩ ا راﺳﺔ ﺗﻔﴪـــ ﻃﻠﺒﺔ ا راﺳﺎت إﻻﺳﻼﻣ ﺔ ﺣﻮل‬
‫ٕان اﳊﯿﺎة ﻻ ﲣﻠﻮ ﻋﻦ اﻟﺴ ﯿﺎﺳـــﺔ‪ ,‬ﺳـــﻮاء ﰷﻧﺖ ﲟﻌﻨﺎﻫﺎ اﻟﻌﺎم ٔم اﳋﺎص‪ .‬واﻟﺴﯿﺎﺳــــﺔ ﰲ اﻠﻐﺔ اﻟﻼﺗ ﺔ ﱔ‬ ‫ﻣﺼـــﻄﻠﺢ إﻻﺳﻼﻣﻮﻓﻮﺑﯿﺎ؛ ﻓٕﺎن اﻟﺘﻌﺒﲑات اﳌﺴﺘ ﺪﻣﺔ ﻟﺮﺑﻂ إﻻﺳﻼم ﳌﻔﺎﻫﲓ وا ٔﻓﻌﺎل اﻟﱵ ﻻ ﯾﻮاﻓﻖ ﻠﳱﺎ‬
‫‪ politicus‬ﲟﻌﲎ ﰻ ﻣﺎ ﯾﺘﻌﻠﻖ ﳣﻊ‪ .‬وﰲ اﻟﻌﺮﺑﯿﺔ اﳖﺎ ﻣﺼــﺪر ﺳﺎس وﻣﻌﻨﺎﻫﺎ ﻣﺮ واﻟﺘﺪﺑﯿﲑ واﻟﺘﻨﻈﲓ‪.‬‬ ‫ا ﻦ وﳑﺎرﺳﺔ اﳌﺴــــﻠﻤﲔ‪ٔ ،‬ﻗﻞ ﻣﻦ ذ ‪ .‬وﯾﻌﺮض ﻧﺘﺎﰀ ﺗﺼـــــﻮرات اﻟﻄﻼب ﰲ ٕاﻃﺎر اﻟﺘﻌﻠ ت اﳌﺘﻌﻠﻘﺔ‬
‫و ٔﻣﺎ ﰲ اﳌﻌﺠﻢ إﻻﻧﺪوﻧ ﴘـــــ ﻓٕﺎن ﻟﻬﺎ ﺛﻼث ﻣﻌﺎن‪ :‬ول اﻟﻌﲅ ﻋﻦ اﳊﻜﻮﻣﺔ وا و وﻣ ﺎدﲛﺎ‪ ,‬واﻟﺜﺎﱐ ﰻ‬ ‫ﺑ ٔ ﺸــــﻄﺔ اﻟﻘﺮاءة واﻟﻔﻬﻢ واﳌﻘﺎﺑﻼت اﳌﻔ ﻮ ﺔ ٕاﱃ ‪ ١٠‬دراﺳﺎت ﰲ ا راﺳﺎت إﻻﺳﻼﻣ ﺔ‪ .‬وﲥﺪف ا ٔﺳﺌ‬
‫ﺷ ﯾﺘﻌﻠﻖ ﳊﻜﻮﻣﺔ‪ ,‬واﻟﺜﺎﻟﺚ ﯿﻔ ﺔ اﳊﻞ ﻋﻦ اﳌﺴـــ ٔ اﻟﱵ ﯾﻮا ﻬﺎ اﻟﻨﺎس‪ .‬واﻟﺴﯿﺎﺳﺔ اﻟﱵ ﺮﯾﺪ ﲝﳦﺎ ﰲ‬ ‫ٕاﱃ اﻟﻜﺸـﻒ ﻋﻦ ﺗﺼـﻮرﱒ وﺑﻨﺎء إﻻﺳﻼﻣﻮﻓﻮﺑﯿﺎ‪ .‬وﯾ ٔﰐ ٕاﱃ ﲢﻠﯿﻞ اﻟﻨﺺ ﲆ إﻻﺳﻼﻣﻮﻓﻮﺑﯿﺎ‪ .‬وﺣﻔﺮ ﺗﺼـﻮر‬
‫ﻫﺬﻩ اﳌﻘﺎ ﱔ ﰻ ﲻﻠﯿﺎت ﺳﯿﺎﺳﯿﺔ ﻗﺎم ﲠﺎ اﻟﻨﺎس ﰲ ﻧﺘ ﺎب اﻟﻌﺎم ﻻﻧﺘ ﺎبرﺋـ ﺲ اﶺﻬﻮرﯾﺔ و ﺋـﺒﻪ‬ ‫اﻟﻄﻼب ﲆ اﻟﺘﻄﺮف‪ ،‬و ﺳ ﺘ ﺎﺑﺔ ﻣﻮﺿﻮﻋﯿﺎ ﻟﴩـــــــوط ذ ‪ .‬وﻗﺪ ﰎ ﲢﻠﯿﻞ اﻟﺒﯿﺎ ت ﰲ اﳌﻘﺎم ا ٔول‬
‫و ٔﻋﻀـــــــﺎء ﳎﻠﺲ اﻟﻨﻮاب اﻟﺸـــــــﻌﱯ ﲜﺎوى اﻟﴩـــــــﻗ ﺔ ورؤﺳﺎء اﶈﺎﻓﻈﺎت ﻓﳱﺎ‪ .‬وﻠﻌﻠﲈء دور ﻫﺎم ﰲ‬ ‫ﲷﻦ ٕاﻃﺎر ﻧﻈﺮﯾﺔ اﻟﻬﻮﯾﺔ ﺟ ﻋﯿﺔ ٕﻻﻇﻬﺎر اﻟﻜ ﻔ ﺔ اﻟﱵ ﺮ ﻜﺰ ﲠﺎ ا ٔ ﺰة اﻠﻐﻮﯾﺔ واﳋﻄﺎب ﺸﲁ ﻣ ﺎﴍ‬
‫اﺳ ﳣﺮاراﻟﻌﻤﻠﯿﺎت اﻟﺴ ﯿﺎﺳ ﯿﺔ ﰲ ٔﻧﺪوﻧ ﺴﯿﺎ ﺣ ﺚ ﻜﻮﻧﻮن ﻣﳯﻢ ﻣﺴـــــــﺆوﻻ ﻣﻦ ﻣﺴـــــــﺆوﱄ ﺣﺰاب‬ ‫ﲆ اﻟﺘﻔﺴﲑات ا اﺗﯿﺔ ﻠﻄﻼب وﺑﻨﺎءات اﻟﻮاﻗﻊ ﺟ ﻋﻲ ﻣﻦ ﻼل ﻧﺺ اﻟﻘﺮاءة‪ .‬وﻫﻜﺬا‪ ،‬ﻓﻬﻢ ﻣﺼـﻄﻠﺢ‬
‫اﻟﺴﯿﺎﺳﯿﺔ‪ .‬وﻣﳯﻢ ﻣﻦ ﳍﻢ ﻣ ﻮل ﻻﺧ ﯿﺎر ﺑﻌﺾ ا ٔﺣﺰاب اﻟﺴﯿﺎﺳﯿﺔ ٔو ﻻﺧ ﯿﺎر اﳌﺮﴮﲔ اﻟﺴﯿﺎﺳﯿﲔ و ٔ ﺮ‬ ‫إﻻﺳﻼﻣﻮﻓﻮﺑﯿﺎ ﯾﺪﻓﻊ ٕاﱃ ﻧﻘﻄﺔ ﻣﻦ اﻟﺘﻄﺮف‪.‬‬
‫ذ ﺧ ﯿﺎرواﳌﯿﻮل ٕاﱃ ﻧﻔﻮس اﳌﻨﺘﺨﺒﲔ وﻟﻮ ﰷﻧﻮا ﻻ ﯾﻌﺮﻓﻮن ﻣﺎ وراء اﺧ ﯿﺎر اﻟﻌﻠﲈء ﲜﺎوى اﻟﴩـــــــﻗ ﺔ‬
‫ﯾﻌﺾ ﺣﺰاب اﻟﺴــ ﺎﺳﯿﺔ او ﴯﺼــﺎ ﺳﯿﺎﺳﯿﺎ ﻣﻦ اﳌﺼــﺎﱀ ﳍﻢ و ﻠﻤﺠﳣﻊ‪ .‬ﺑﻨﺎء ﲆ ذ ‪ ,‬ﺮى اﻟﺒﺎﺣﺚ‬ ‫اﻟﳫﲈت اﻟﺮﺋ ﺴﯿﺔ‪ :‬إﻻﺳﻼﻣﻮﻓﻮﺑﯿﺎ‪ ،‬ﺗﺼﻮر اﻟﻄﻼب‪ ،‬ﻗﺮاءة اﻟﻨﺺ‪SIT ،‬‬
‫ٔﳘﯿﺔ ﲝﺚ ﻣﺎ ﯾﲇ‪ .١ :‬ﻣﺎ ﺿﻮاﺑﻂ اﻟﻌﻠﲈء ﲜﺎوى اﻟﴩﻗ ﺔ ﰲ ﻧﺘ ﺎب اﻟﻌﺎم؟ ‪ٔ .٢‬ي اﳌﺼﺎﱀ اﻟﱵ ﺮو ﺎ‬
‫اﻟﻌﻠﲈء ﰲ اﺷﱰا ﻬﻢ ﰲ ﺣﺰاب اﻟﺴ ﯿﺎﺳ ﯿﺔ واﺧ ﯿﺎرﱒ ﴯﺼـﺎ ﺳﯿﺎﺳﯿﺎ ﰲ ﻧﺘ ﺎب اﻟﻌﺎم؟ ﻫﺬا اﻟﺒﺤﺚ‬
‫ﲝﺚ ﯿﻔﻲ ﺮاد ﺑﻪ وﺻﻒ اﻟﺒﯿﺎ ت اﻟﱵ ﺗﺘﻌﻠﻖ ﻟﻌﻤﻠﯿﺎت اﻟﺴﯿﺎﺳﯿﺔ ﺣﻮل اﻟﻌﻠﲈء ﲜﺎوى اﻟﴩـــﻗ ﺔ و ٔ رﻫﺎ‬
‫ﳓﻮ ا ﳣﻊ ﲟﻘﺎرﺑﺔ ﻣﻘﺎﺻﺪ اﻟﴩﯾﻌﺔ‪.‬‬

‫ﳇﲈت اﻟﺒﺤﺚ ‪ :‬اﻟﺴﯿﺎﺳﺔ‪ ,‬ﻣﻘﺎﺻﺪاﻟﴩﯾﻌﺔ‬

‫‪49‬‬
 Shariah, Identity Politics and Citizenship

to be taken in to consideration, as women build half of society

and responsible for the current and future generations.
The consciousness and the awareness of the women
‫ﻧﻈﺎم ﻫﲈﱊ‬ responsibility for her to developing their authentic identity is
should be recognized not only by them, but also by the
[‫]اﳉﺎﻣﻌﺔ إﻻﺳﻼﻣ ﺔ اﳊﻜﻮﻣ ﺔ ﲨﱪ‬
community in general. The family, the society and the
[email protected] Government in general should accommodate their existence,
and never ending awareness to be always mature in building the
‫وﺳ ﺘﻜﺸﻒ ﻫﺬﻩ اﳌﻘﺎ ﻋﻦ اﳌﻌﻀـﻼت اﳌﺸـﱰﻛﺔ ﺑﲔ ﻧﻈﺎم ﻣ ﻌﺪدة ا ٔﺣﺰاب واﻟﻨﻈﺎم اﻟﺮﺋﺎﳼ اﻟﱵ ﺗﻨﻔﺬﻫﺎ‬ inclusive society. Commitment to promoting and attaining goals
‫ وﳜﻠﻖ اﳌﻮﻗﻒ اﳌﻮازي ﺑﲔ اﳌﺆﺳﺴــﺎت اﻟﺘﻨﻔ ﺬﯾﺔ واﻟ ﴩــﯾﻌﯿﺔ ﰲ اﻟﺴﯿﺎق إﻻﻧﺪوﻧ ﴘـــ‬.‫ٕاﻧﺪوﻧ ﺴ ﯿﺎ اﻟﯿﻮم‬ of universal and equitable access to quality of education, the
highest attainable standard of physical and mental health care,
‫ وﺮﯾﺪ اﳊﺰب ﳇﻪ ٔن ﺴﺘﻮﻋﺐ‬.‫ و ﻠﻔ ﺔ ﻧﻈﺎم ﻣ ﻌﺪد ا ٔﺣﺰاب ﱔ وا ﺪة ﻣﻦ ا ٔﺳ ﺒﺎب‬.‫ﻣﺸـــﺎﰻ ﺪﯾﺪة‬ making particular efforts to rectify inequalities relating to social
‫ ﱂ‬،‫ وﰲ ﻇﻞ ﻫﺬﻩ اﻟﻈﺮوف‬.‫ ٕواذا ﱂ ﯾﱲ اﻟﻮﻓﺎء ﲠﺬﻩ اﳌﺼـــﺎﱀ ﻓٕﺎن اﻟﺮﺋ ﺲ ﺳﯿﻔﻘﺪ دﰪ ا ٔﻃﺮاف‬،‫ﻣﺼـــﺎﳊﻪ‬ conditions and without distinction as to race, national origin,
‫ ﺑﻞ ﺳﻠﻌﺔ ﳝﻜﻦ‬،‫ﯾﻌﺪ ﻣﴩـــوع اﻟﻘﺎﻧﻮن ا ي وﺿﻌﺘﻪ اﻟﺴـــﻠﻄﺔ اﻟﺘﻨﻔ ﺬﯾﺔ واﻟ ﴩـــﯾﻌﯿﺔ ٔداة ٕﻻﻧﻔﺎذ اﻟﻘﻮا ﺪ‬ gender, age, or disability; respecting and promoting our
‫ و ﻟﺘﺎﱄ ﻓٕﺎن اﻟﻨﻈﺎم اﻟﺮﺋﺎﳼ ﳝﻜﻦ ٔن ﯾﻌﻤﻞ ﺸﲁ ﺟ ﺪ ٕاذا دﲻﻪ‬،‫ﺗﺪاوﻟﻬﺎ ﻻﺳ ﻌﺎب ﻣﺼﺎﱀ ﶍﻮ ﺔ ﻣﻌﯿﻨﺔ‬ common and particular cultures; striving to strengthen the role
‫ اﳊﺰب ا ي ﯾﺪﰪ اﻟﺮﺋ ﺲ ﺴ ﯿﻄﺮ ﲆ ٔ ﻠﺒﯿﺔ ا ٔﺻﻮات ﰲ‬،‫ ٔوﻻ‬:‫وا ﺪ ﲆ ا ٔﻗﻞ ﻣﻦ اﺛﻨﲔ ﻟاﴩــــوط‬ of culture in development; preserving the essential bases of
people-centered sustainable development; and contributing to
.‫ ٕان ﺧ ﻼﻓﺎت ا ٔﯾﺪﯾﻮﻟﻮﺟ ﺔ ﺑﲔ اﻟﺮﺋ ﺲ واﳌﻌﺎرﺿﺔ ﻟ ﺴــــــﺖ ﺎدة ﺪا‬،‫ا ﻠﺲ اﻟ ﴩـــــﯾﻌﻲ؛ و ﻧﯿﺎ‬
the full development of human resources and to social
‫ ﲆ اﻟﺮﰬ ﻣﻦ ٔﻧﻪ ﻟ ﺲ ﻟﴬـــــورة‬.‫ ﳚﺐ ٔن ﻜﻮن اﻟﻌﺪد اﳌﻄﻠﻖ ﻟ ٔ ﻃﺮاف ﳏﺪودا ﺣ ٔﻣﻜﻦ‬، ‫و‬ development.
‫ ﳚﺐ ٔن ﻜﻮن ﻧﻈﺎﻣ ﺎ اﻟﺴﯿﺎﳼ ﻗﺎدرا ﲆ‬،‫ٔﺗﺒﺎع ﻧﻈﺎم دو ر ي ٔﻧﻪ ﺳ ﯿﻜﻮن ﻣﻦ اﻟﺼـــــﻌﺐ ٔن ﳛﺪث‬ The purpose of these activities is to eradicate poverty, promote
.‫ﺮﺷﯿﺪ ﺗﻌﺪد ا ٔﺣﺰاب‬ full and productive employment, and foster social integration.
(World summit for social development; 1995). These
agreements create a concept of inclusive society which means
‫ ﻋﺘﺒﺔ اﻟﱪﳌﺎن‬، ‫ ﺗﻌﺪد ا ٔﺣﺰاب‬،‫ اﻟﻨﻈﺎم اﻟﺮﺋﺎﳼ‬:‫اﻟﳫﲈت اﻟﺮﺋ ﺴ ﯿﺔ‬
a society for all . The value and important of a society for all is
not only as a jargon, but it is rather than ethical norm, moral
imperative, legal principle, and even societal purpose and
practice. The concept of inclusive society is in line with the
Chair: Kamilia Hamidah, M.A. (Institut Pesantren Mathaliul concept of Islamic teaching. Islam, which has majority people in
Falah Pati) this country, teaches its people to live in tolerance, respect, and
Tittle of Panel solidarity among society basically on the multiethnic, multi
religions, and diversity in political view, inequality in economics
Promoting Social Integration through Inclusive
Socio-Economic and Political Life in Islamic Framework classes and social status. Islam is religion of peace, the original
meaning and character of Islam. And the word of Islam should
Panelists be characterized and practiced in every personality of Muslim,
Dwi Sulastyawati (STAIN Curup Bengkulu), Muhammad Zaki, which are; full of respect, kind, good, generous, affectionate,
M.A. (STAI Yasni Muara Bungo Jambi), Nur Rohim Yunus, M.Sc. and benevolent. Scope The objective of this paper is to study
(UIN Syarif Hidayatullah Jakarta), Isyrokh Fuaidy, LL.M (Institut conceptual basic of inclusive society in the context of; economic,
Pesantren Mathaliul Falah Pati), Badrah Uyuni, M.A. (UIN Syarif politic, civic, and social aspect, and Inclusive society in Islamic
Hidayatullah Jakarta) framework. How it is implemented in the daily life of all people in
the society, especially Muslim.
This paper is focusing on the issue of socio-economic and
Panel Description political life on Islamic perspective. Inclusive society Inclusive
Every country in the world has its own uniqueness in fostering society it is a society in which all members, regardless of their
and maintaining social harmony, including Indonesia. The backgrounds are able and motivated to participate in civic,
uniqueness mainly due to a several factors such as history, social, economic and political activities. For inclusive to happen,
political, social, cultural/ethnic, geographic, demographic, legal, regulatory and policy framework must be inclusive, and
educational, economic, and religious diversity factor itself. uphold and promote just and inclusive processes in all areas of
Indonesia, a country with more than 1,128 etnic groups spread implementation (United Nations department of economics and
across its 17.508 archipelagos making Indonesia the largest social Affairs, 2009). So that many goals included diversity and
archipelagian state in the world. Within those diversities we pluralism are respected and accommodated. Indonesia where
need to look other in positive way this is what called 'inclusive'. the people are belongs to different ethnic, beliefs, culture,
The paradigm of inclusive is not stand by itself, it needs to be languages, civic, social, economic and political view. Little issue
promoted and practiced to create equality, equity, and will easily arise the con ict. This case shows that the peoples
harmonious world in term of inclusive society . Inclusive are vulnerable and easily in uenced by fake issues and
society is not a new concept this issue has taken place of information. Namely, radicalism, terrorism, religion
discussion since year 1995 in the world summit for social politicization, and intolerance attitude towards social problems
development in Copenhagen. Some points agreed in this issues of community, it becomes easy practice happen in daily life of
are; commitment to promote full respect for human dignity and community. And this is why inclusive society is needed to be
to achieving equality, equity between women and men, and to taken in to the way of life of everybody in cultural diversity and
recognizing and enhancing the participation and leadership in pluralism. Nevertheless, it should be placed within the spirit of
political, civil, economic, social, and cultural life development. democratic principle of sovereignty, equality, consultation and
In the context of equity between women and men, this is needs majority role, besides it should be accompanied within the spirit
50
 Shariah, Identity Politics and Citizenship

of four pillars of Indonesia state, namely; NKRI, Pancasila, the In multicultural society like Indonesia, the issue related to
1945 Constitutions and Bhinneka Tunggal Ika (Unity in Diversity) ethnic, religion and race frequently being used as strategic
as necessary source of inspiration for any political actions. political approach to generate popular support from the
Another dimension of inclusive societies is tolerance for and masses. The inevitability of the issue related to SARA could not
appreciation of cultural diversity. This includes societies that be easily avoided in a country where political culture is
celebrate multiple and diverse expression of identities. In this overshadowed by identity politics. Nevertheless, it should be
sense, a social identity takes important role to be kept. Where placed within the spirit of democratic principle of sovereignty,
all people are having their own freedom of thought and speech. equality, consultation and majority role, besides it should be
The world Islam intentionally, literally, and proverbially means accompanied within the spirit of four pillars of Indonesia state,
'peace' thorough submission to the will of Allah. Islam aims at namely; NKRI, Pancasila, the 1945 Constitutions and Bhinneka
islami democracy in islami welfare state and society through Tunggal Ika (Unity in Diversity) as necessary source of
peaceful progress in fraternal freedom on the basis of inspiration for any political actions. This paper will address the
moderation and balance in the worldly and other worldly. It is phenomena of extreme trend toward political identity, for
strictly against all extremes and excesses, including fanatic, example during the case of Jakarta Gubernatorial election and
terrorism, and obscurantism (Ikram Azam, The New Political how it gives tremendous in uence in splitting society into
Economy Paradigm, 2003: 80). Islam provides an integrated different categorization, the unfolding hate spin and how it
system of life. It creates integration between all aspects of further disturb the prevailing social cohesion in society. Political
human life; it may be social, economic, and politic. It create a campaign tend to put religious sentiment to generate massive
guidance for its believer to interact each other, how to respect support, by any means and putting common people as exploited
each other. It gives strong identity for its believer that they are political commodities in term of popular support despite their
not supreme upon another in respects of tribal, sect, nation, and cognitive ability to be politically matured. Thus, the current
religion. Mutual consultation, tolerance and resorting to political transformation is not in line with the spirit of
persuasive measure are the guiding principle for resolving the democracy, eg: (1) Respect the rights of others, (2) Respect for
social and political issues (Khalid Nazir, In Search of Justice, the ideas and concepts of others, (3) Not impose their own will,
2003: 80). In an Islamic state along with their economic, politic, (4) Express rationally or factually. Following the popular trend of
and social agenda inclusive society are expected to promote a religiosity, conceptualizing 'cultural' democratic in the light of
culture of harmony and mutual respect between the citizens. accepted tradition is crucial in fostering inclusive society.
They should work for the betterment of ummah, in accordance
Keywords: Social cohesion, identity politics
with the injunction of Quran and Sunnah. Sharia injunction
allows right to differ and freedom of thought and expression
with certain limitation. One of its limitations is; respect, EMPOWERING WOMEN TO UNDERSTAND THEIR ROLE AS
solidarity and tolerance. Human beings must respect one other, THE PRIME BUILDER OF INCLUSIVE SOCIETY
in all their diversity of beliefs, culture and language. To maintain Badrah Uyuni
peace and tranquility in public life is supreme and fundamental [Universitas Islam Negeri Syarif Hidayatullah, Jakarta]
objectives of shariah. Islamic injunction intends to create a [email protected]
culture of harmony and brotherhood in the society. Difference of
opinion should not reach to the point of intolerance. It should not The inclusive society is the condition where all people fell
lead to armed clashes and violation of sanctity of social life, a valued. Their differences are respected, and their basic needs
threat to the person and property of the citizen (Khalid Nazir, are met so they can live in dignity. There are many ways to
Islam and Secularism, 2003: 73). Inclusive society in term of achieve this dream to become true in society. One of the best
social inclusion has close meaning to social cohesion in which ways is to acknowledge woman' roles as the prime part of the
elements that brings and holds people together in society. society. As women build half of society and responsible for the
Without hesitation, inclusive society is In line with the Islamic nurturing, guidance and reformation of the generations of both
teaching. Islam respects for diversity in tribal, beliefs, race, men and women. When the women as the rst teachers do not
ethnic, nationality, social status, economic classes, political have a strong foundation in their own divine identity, we are
view and religious diversity. distorted our beliefs about relationships and our own world, and
To promote and to make inclusive society to be practical is when it could be accommodated this so called inclusive society.
comprehensive task which must take place at all level of society. In fact, they are often at a disadvantage condition due to many
Inclusive society in its wide elements and objective takes one factors which are rooted in the society. There are some steps
thing in common with the teaching of Islam and it is to create a that have been done to increase women's dignity by the
culture of harmony and brotherhood in the society. Government, society, non-governmental organizations and the
like. And it is considered successfully develop the life style of
most people from the outlook of the education, economic,
health, politics and others. However, there is missing link that
should be existed on these improvements. The consciousness
and the awareness of the women responsibility for her to
developing their authentic identity is should be recognized not
THE TREND OF EMERGING IDENTITY POLITICS IN INDONESIA AND
only by them, but also by the community in general. The family,
THE CHALLENGE IN FOSTERING SOCIAL COHESION
the society and the Government in general should
Kamilia Hamidah accommodate their existence, and never ending awareness to
be always mature in building the inclusive society.
[Institut Pesantren Mathali'ul Falah Pati]
[email protected] Keywords: Empowering women, inclusive society
51
 Shariah, Identity Politics and Citizenship

SOCIAL INCLUSION: PRACTICAL STRATEGIES TO PROMOTE INCLUSIVE SOCIETY: CROCHETING THE TOLERATION OF NATION ON
EQUALITY OF SOCIO-ECONOMICS IN ISLAMIC ECONOMIC THE BASIS OF RELIGION, ECONOMIC, AND POLITIC
FRAMEWORK Muhammad Zaki
Dwi Sulastyawati [Sekolah Tinggi Agama Islam Yasni Muara Bungo Jambi]
[Sekolah Tinggi Agama Islam Negeri Curup Bengkulu] [email protected]
[email protected]
Evolvements of diversity of believe, culture, language, civic,
Indonesian economic condition for the last decade increases its social, economic, and political activities in Indonesia is blessing
rate of economic growth. Unfortunately, it also raises the rate of and inevitable which is undeniable by anyone in the society. Like
inequality of income distribution of people. In this case, needed or unlike. As legitimate entity. Indonesia community should
any integrated strategy to slow down inequality to attain equality make those differences as a power in order to attain noble goal
of socio-economics of community. Social inclusion in Islamic and objective of our beloved country, Indonesia. By presenting
economic perspective is one of the key policy ingredients to welfare for all society, inner and outer, vertically and
attain stable and just economic development of society. Social horizontally. The phenomenon happen to society currently is
inclusion is focusing on creating conditions for equal lack of inclusivity among community in various aspects of life.
opportunities and equal access for all in all aspect of life. Social This is becoming serious problem for integration and uni cation
inclusion means full and active participation of every member of of community. This fact can be seen from many occurrences in
society in all aspect of life including; civic, social, economic, and our sovereignty lastly. The nuance of exclusivism such;
political activities. This paper will examine the concept of social radicalism, terrorism, religion politicization, and intolerance
inclusion focused on economical aspect. In this context, social attitude towards social problems of community. And this is
inclusion can be understood as the process by which society happening caused by some factors, namely deviation from
combatting poverty. Combatting poverty means to remove the understanding religion's teaching by its devotees, politic
main factor of social exclusion. Participation and inclusiveness interest, economic, social and cultural problematic. And that's
should structure the new approach to combating poverty. This why inclusive understanding among society is important and
requires paradigm shift from exclusion to inclusion. More than needed to be crocheted in all element of society. This research
that it should be; ethical norm, moral imperative, allowable aims to ricocheting people understanding about inclusivity, as
principal and societal purpose, and hand in hand with economic well as ready to apprehend any distinctiveness among society.
system of Islam. One of the strategies to promote equality of Building inclusive society in this research is on the basis of
socio-economic is consideration, the concern on needs of divergence of religion perceptive, diversity of politic paradigm,
individuals and group. Integrated objective from this subject is and differences on social, economic, and culture attentive by
to reduce poverty, employment opportunity, and sustainable Indonesian community.
development. In line with the objective of Islamic economic Keywords: Inclusive society, toleration among community
system to attain equality of income distribution of all of society.
Methodology of paper on this subject is developmental INTOLERANCE CLAIM OF MUSLIM COMMUNITY UPON MINORITY
research. In developmental research, the theory of social
Nur Rohim Yunus
inclusion is reproduced, recti ed, and perfected in line with
Islamic economic framework. There are many researches [Unviersitas Islam Negeri Syarif Hidayatullah Jakarta]
regarding social inclusion, this paper speci cally discusses [email protected]
social inclusion in promoting equality of socio-economic in
Social inclusion is one of the very basic of Islamic teaching.
Islamic economic perspective.
Muslim is not allowed to discriminate others regardless of their
background, believe, race, and identity. Respect, dignity, and
Keywords: Social inclusion, socio-economics, Islamic
tolerance toward other society are an obligation. There is a
economic
Freedom of religious choice to each of community in Indonesia.
BUILDING AN INCLUSIVE SOCIAL CHARACTER ON SHARIA Even tough, there is a freedom, but it is limited to some aspect,
PERSPECTIVE ISYROKH FUAIDY such; respect and tolerance. This stipulation is adopted in The
Unitary State of the Republic of Indonesia. Our nation gives
Isyrokh Fuadiy, LL.M protection and assueance for all its society to embrace any
[Institut Pesantren Mathali'ul Falah Pati] religion without any disturbance and threat from any party. It
[email protected] was regulated properly in the Indonesian Law Number 1 of
PNPS, year 1965. Here it is the clarity attitude of national
The social unrest and uncontrollable chaos that increasingly
regulation of Indonesia which prohibits any sides to interfere
occurred among today's society shows the weakness of
and intrude legal religion confessed by a state. Current
character and personality of Indonesian people, especially for
phenomenon, social inclusivity of Muslim is regarded lack upon
those of lower-middle class communities. The weakness of the
minority. It can be seen clearly from some of protesting action of
character will consequently lead to the emergence of intolerant
Muslim on presumption of insulation of ex Jakarta governor.
attitude, not recognizing diversity, anarchism, social distrust,
Many people claims that Muslim threat political identity of
low emotional control and sensitive behavior which ultimately
minority by conducting bad attitude, no respect, anarchism,
affect the peaceful living atmosphere in society. Street courts,
prejudicing. This paper will examine claim and prejudicing of
persecution against the freedom of expression, and other
intolerance of Muslim community upon minority intensely and
criminal acts are examples that often threaten the peace and
comprehensively.
comfort of the Indonesian people's atmosphere nowadays.
Therefore, the inclusive religious values on the sharia Keywords: religious identity, intolerance, muslim community
52
 Shariah, Identity Politics and Citizenship

khusus. Peluang untuk publikasi ada di jurnal Ulumuna (UIN

Chair: Dr. Masnun Thahir (UIN Mataram) Mataram), Al-Ihkam (STAIN Pamekasan), Dinika (IAIN
Surakarta), dan Universum (STAIN Kediri).
Tittle of Panel
Everyday Life Sharia : Dari Identitas Politik hingga Identitas HAM DAN PROBLEM PENEGAKANNYA PERSPEKTIF MAQASID
Ekonomi di Indonesia
AL-SHARI'AH: PROSPEK DAN TANTANGAN
Panelists Zuhri Humaidi
Zuhri Humaidi (STAIN Kediri), M. Zainal Anwar (IAIN [Dosen Jurusan Ushuluddin STAIN Kediri]
Surakarta), Khaerul Umam (STAIN Kediri), Syukron Affani [email protected]
(STAIN Pamekasan), Syaiful Bahri (STAIN Kediri)
Tulisan ini mengangkat isu penegakan HAM dalam perspektif
Panel Description Maqashid Al-Syariah. Jika dianalisis secara loso s-
Bagi seorang muslim, shariah adalah pedoman dalam paradigmatis, HAM tidak bersifat oposisional dengan Shari'ah,
kehidupan keseharian. Aspek normatif ini telah mendarah khususnya menyangkut prinsip-prinsip dasar yang
daging bagi seorang muslim. Akan tetapi di sisi lain, shariah diformulasikan dalam Maqashid Al-Syariah. Maqashid Al-
tidak hanya berkaitan dengan keyakinan yang berada di ruang Syariah bisa menjadi basis legitimasi loso s-paradigmatis
privat, melainkan tampil dalam ruang publik yang lebih luas. Di dalam konteks penegakan HAM di dunia muslim. Penulis
Indonesia, diskursus shariah dalam ruang publik ini semakin menyimpulkan bahwa problem muncul ketika menyangkut
mengemuka seiring dengan kian terbukanya sistem politik kasus-kasus spesi k, seperti hukuman mati, isu gender dan
pasca reformasi. Shariah menjadi elemen yang mendesakkan perlakuan terhadap non muslim. Perdebatan tentang isu-isu
diri untuk menentukan arah kebijakan publik dalam kehidupan tersebut mengiringi diskursus demokrasi, kesetaraan dan civil
sosial dan kenegaraan. Shariah menjadi identitas politik dalam society di satu sisi, di sisi lain menguatnya isu shari'ah dan
bentuk partai-partai Islam, wacana kembalinya piagam politik Islam. Kecenderungan tersebut menunjukkan, bahwa
Jakarta, serta berbagai peraturan daerah. Sementara dalam 5 perdebatan HAM dan Syariah lebih bernuansa politis, sosial dan
tahun terakhir, perbincangan shariah tidak lagi dalam bingkai ekonomis, seperti merosotnya wibawa negara sebagai otoritas
kepemerintahan tetapi bergeser ke dalam aspek ekonomi yang yang netral, menguatnya politik identitas, euforia keterbukaan,
ditandai dengan maraknya hotel shariah hingga produk-produk globalisasi, ketidakadilan, dan sebagainya.
makanan dan non-makanan dengan label halal. Tidak
terhindarkan, shariah tidak lagi eksklusif dalam aspek Kata Kunci: HAM, Syariah, Maqashid Al-Syariah
normatif, tetapi telah bertransformasi sebagai identitas
keseharian, baik dalam politik maupun ekonomi. Panel ini EKSPANSI SYARIAH: DARI IDENTITAS POLITIK MENUJU IDENTITAS
mengajukan pertanyaan utama bagaimana shariah bergumul EKONOMI
dalam masyarakat kontemporer Indonesia baik dalam
kehidupan politik maupun kehidupan ekonomi dalam bingkai M Zainal Anwar
politik kewargaan? Bagaimana shariah berdialektika dengan [IAIN Surakarta]
isu-isu global seperti hak asasi manusia? Bagaimana [email protected]
memahami masa depan shariah, tempatnya dalam NKRI, serta
reinterpretasi yg perlu dilakukan? Pertanyaan ini penting
Pada masa awal reformasi, banyak sekali muncul peraturan
dikemukakan karena ada indikasi muncul gejala bahwa shariah
daerah syariah (perda syariah). Regulasi ini mengatur berbagai
tidak cukup menjadi pedoman dalam hidup sehari-hari tetapi
aspek misalnya tata cara busana hingga baca Al Quran. Setelah
harus diterangkan menjadi simbol bahkan identitas pembeda.
lebih dari 15 tahun, gerakan yang mendorong perda syariah
Merujuk pada pertanyaan di atas, panel ini hendak
tidak lagi bergaung keras bahkan cenderung tenggelam
mempresentasikan beberapa kajian yang penting untuk
terutama ketika dilihat dari perhelatan politik elektoral. Yang
disimak, di antaranya; (1) Shariah dalam masyarakat
muncul adalah simbol syariah di ruang-ruang ekonomi seperti
multikultur; dinamika, Tantangan dan Strategi; (2) Diskursus
hotel maupun wisma maupun label halal yang tidak hanya
shariah dan Hak Asasi Manusia; (3) Evolusi Shariah di
muncul dalam produk makanan tetapi produk kosmetik
Indonesia: Dari Identitas Politik Menuju Identitas Ekonomi; (4)
maupun panci. Tulisan ini mendeskripsikan pergeseran
Reinterpretasi shariah dengan formulasi Ushul Fiqih baru.
tersebut dan menganalisis apa saja yang membuat syariah
Kajian tersebut diarahkan untuk menjawab pertanyaan-
tidak lagi ramai dalam wilayah politik tetapi menjadi identitas
pertanyaan yang sudah diuraikan di paragraf sebelumnya,
baru dalam aktivitas ekonomi. Merujuk pada Otto (2008), hal ini
dengan menggunakan perspektif interdisipliner. Teori-teori
disebut the contemporary sharia yakni pemaknaan syariah
Antropologi, Sosiologi, Sejarah dan Hermeneutika akan
yang mengandung spektrum luas yang diterapkan di berbagai
digunakan akan digunakan secara kreatif dalam kajian ini,
level dan aspek oleh berbagai aktor. Penulis menyimpulkan
seperti teori Strukturalisme Levi Strauss, Genealogi Michel
bahwa syariah tidak lagi memiliki makna tunggal yang normatif
Foucault, Fenomenologi Edmund Husserl, Continuity and
tetapi telah mengalami perkembangan makna menyesuaikan
change John Voll, dan Hermeneutika Gadamer. Panel ini akan
dengan kepentingan aktor. Tulisan ini juga menunjukkan bahwa
menghasilkan makalah utuh yang sesuai dengan standar
ekspansi syariah sedang berlangsung dalam Indonesia
penulisan dalam jurnal. Hal ini karena pasca konferensi,
kontemporer.
makalah yang ada dalam panel ini akan ditawarkan ke beberapa
pengelola jurnal terakreditasi untuk bisa dimuat dalam edisi Kata Kunci: syari'ah, identitas politik, identitas ekonomi
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 Shariah, Identity Politics and Citizenship

USHUL FIQIH DALAM NUANSA ILMU SOSIAL Hassan, klaim itu benar bila yang dimaksud adalah Islam
Khaerul Umam Qur'ani. Namun begitu nilai-nilai Islam Qurani memasuki
wilayah interpretasi, pemahaman-pemahaman dikembangkan
[STAIN Kediri]
dan mendegraduasi hak-hak perempuan. Pandangan Riffat
[email protected]
Hassan ini dapat dikon rmasi dari penafsiran qhiyyah
terhadap Q.S al-Nisa' 4: 34-35 yang cenderung masih dipahami
Ushul Fiqih tidak hanya digunakan untuk menyelesaikan sebagai dasar mensubordinasi perempuan untuk terus
persoalan-persoalan umat Islam melalui penetapan hukum mengukuhkan hegemoni laki-laki. Q.S al-Nisa' 4: 34-35 rentan
yang padanannya telah ada di masa silam, tetapi juga disalahpahami bila tidak dianalisis dengan pendekatan
menunjukkan bahwa metode Ushul Fiqih sesungguhnya kesejarahan secara intensif sehingga membentuk pemahaman
memiliki dimensi sosial kemasyarakatan yang yang keliru yang bukan saja tidak sesuai dengan nilai dasar hak
perkembangannya dapat mengikuti gerak dinamika sosial pada asasi manusia tetapi terlebih juga melanggar pesan sublim al-
masyarakat Indonesia yang begitu cepat berubah. Melalui Quran itu sendiri. Problem dasarnya bukan pada sumber
upaya memadukan pemahaman tekstual dengan pemahaman syariat tetapi pada interpretasi qhiyyahnya. Inilah medan awal
empiris, akan dihasilkan sebuah metodologi yang dapat tantangan penerapan hak asasi manusia di tengah masyarakat
digunakan dalam mejawab persoalan masyarakat yang muslim.
berkembang secara dinamis, sehingga keberadaan Ushul Fiqih
dapat dijadikan sarana bagi kemaslahatan sosial. Kata Kunci: Hak Asasi Manusia, QS Al-Nisa' (4): 34-35,
Kata Kunci: Ushul Fiqih, analisa sosial dan kemaslahatan Perempuan

NKRI DALAM BINGKAI FIQH SIYASAH: PERSPEKTIF AR-RAISUNI MENJADI MUSLIM DI NEGARA MULTIKULTURAL: DINAMIKA,
Syaiful Bahri TANTANGAN DAN STRATEGI
[STAIN Kediri]
Masnun Tahir
[email protected]
[UIN Mataram]
[email protected]
Diskursus tentang format Negara kembali mengemuka dengan
masuknya pemikiran Islam Transnasional yang mempunyai Indonesia adalah negara multikultur terbesar di dunia. Fakta ini
misi merubah bentuk Negara Kesatuan menjadi Khilafah. dapat dilihat dari realitas sosio kultural maupun geogra s yang
Dalam anggapan pengusung ide Khilafah, format Negara beragam dan luas. Dari segi etnis, bahasa dan agama,
Kesatuan tidak mempunyai landasan syariah. Satu-satunya Indonesia adalah termasuk salah satu negara yang paling
format Negara yang menurut mereka sesuai dengan prinsip majemuk di dunia.
shariah sekaligus direstui Allah hanya Khilafah 'Ala Minhaj an- Hidup adalah pengalaman yang selalu bermakna, proses yang
Nubuwah. Sedang format Negara lain, seperti NKRI misalnya, tidak pernah selesai sampai nyawa dicabut Tuhan. Dan
mereka anggap sebagai Negara thaghut yang harus diganti. keberagamaan (religiousity) adalah proses seperti hidup itu
Tulisan ini akan mendiskusikan konsep Negara Kesatuan sendiri, belum selesai dan mungkin tidak pernah berakhir
Republik Indonesia (NKRI) dalam bingkai pemikiran Fiqh selama Tuhan mengizinkan menghirup udara-Nya. Di sinilah
Siyasah Ahmad ar-Raisuni. Persoalan politik, termasuk di penulis meletakkan bahwa ekspresi dan pengalaman
dalamnya soal bentuk Negara, bukan persoalan baku yang keagamaan seseorang pada garis panjang horizontal. Tulisan
hanya terpaku pada satu pemikiran saja. Menurut ar-Raisuni, ini merupakan hasil dari ekspresi, dialektika dan perspketif
melakukan tinjauan ulang (muraja'ah) dan pembaruan (tajdid) penulis hidup beragama di komunitas multikultural seperti
terhadap pelbagai dimensi dalam pemikiran politik Islam, Pulau Lombok. Pembahasan dimulai dengan melihat realitas
menjadi sebuah keharusan. Berdasarkan kajian dan multikultural yang sangat variatif dan dinamis di pulau yang
pembacaan terhadap pemikiran Fiqh Siyasah ar-Raisuni, berjuluk Pulau Seribu Masjid ini. Tarik ulur perspektif
tulisan ini menghasilkan kesimpulan bahwa pemilihan konsep pemahaman dan sikap terhadap sekte minoritas dan agama
Negara Kesatuan sebagai bentuk negara Indonesia pada lokal menjadi contoh pasang surut praktik implementasi nilai
dasarnya sudah sesuai dengan prinsip-prinsip hukum agama multikultural di tengah masyarakat. Penulis
(shariah). merekomendasikan pentingnya penanaman nilai kultural
dilakukan sejak dini. Pengembangan paradigma multikultural
Kata Kunci: NKRI, Fiqh Siyasah, Ahmad Ar-Raisuni melalui pendekan kih yang pluralis dan multikultural serta
lewat dunia pendidikan sudah sangat mendesak.
TANTANGAN PENERAPAN HAK ASASI MANUSIA DI TENGAH
MASYARAKAT MUSLIM: POSISI PEREMPUAN DALAM PERSPEKTIF Katakunci: Islam, Multikultural, Fikih Multikulturalisme
QS AL-NISA' 4: 34-35
Syukron Affani
[STAIN Pamekasan]
syukron.aff[email protected]

Dalam doktrin hak asasi manusia, perempuan digolongkan

dalam kelompok rentan (vurnerable group) yang harus
dilindungi hak-haknya. Umat Islam meyakini bahwa Islam telah
menjamin hak-hak perempuan dengan lebih baik daripada
perempuan-perempuan dalam agama yang lain. Menurut Riffat
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 Shariah, Identity Politics and Citizenship

lembaga formal peradilan di kerajaan Cirebon. Ketiga, resepsi

Chair: Dr. Agus M Najib) dalam kitab Papakem Jaksa Pipitu telah melahirkan dua
respon, yaitu akomodasi dan resistensi. Pola akomodasi
diperlihatkan pada penerimaan terhadap berbagai kitab-kitab
Tittle of Panel sumber hukum dan positivasi hukum Islam dan hukum adat.
Islamic Law, From Text to Context Sementara pola resistensi ditunjukkan pada upaya VOC dalam
menperjuangkan stabilitas politik dan membelah sistem
peradilan antara peradilan pangulu dan peradilan Jaksa Pipitu.
Panelists
Ibi Syatibi, M.Si. (UIN Sunan Kalijaga Yogyakarta), Prof. Dr. Al Kata Kunci: kodi kasi, resepsi, resistensi, hukum adat, hukum
Yasa Abubakar (IN Ar-Raniry Banda Aceh), Surya Dalimunthe Islam, hukum positif
(UIN Sumatera Utara), Nur Faizah, M.A., M.H.I. (IAI
Qomaruddin Gresik), Mukhammad Zamzami (UIN Sunan Ampel KEDUDUKAN ANAK YANG LAHIR TIDAK DALAM PERNIKAHAN YANG
Surabaya) SAH: KAJIAN ATAS PUTUSAN MAHKAMAH KONSTITUSI DAN FATWA
MAJELIS ULAMA INDONESIA
Panel Description Al Yasa' Abubakar
Study on Islamic law requires a shifting paradigm from text to [UIN Ar-Raniry Banda Aceh]
context and demands an inter-disciplinary approach involving
various disciplines in social sciences. A text-based legal- Mahkamah Konstitusi (MK) dalam Putusan Nomor 46/PUU-
normative approach is no longer adequate to ensure the VIII/2010 menyatakan bahwa anak yang lahir di luar nikah
relevance of the study of Islamic law with the current changes as mempunyai hubungan perdata dengan ibunya dan keluarga
a result of modernization and globalization. Perspectives of ibunya serta dengan laki-laki sebagai ayahnya apabila dapat
social sciences provides not only the lens to see Islamic law as a dibuktikan antara anak dengan laki-laki tersebut ada hubungan
social fact, but also offers the analytical framework to explain darah, termasuk dengan keluarga ayahnya. Putusan ini
how Islamic law engages with the context and receives new mendapat penolakan dari Majelis Ulama Indonesia (MUI),
meanings and interpretations in its complex interaction with melalui Fatwa Nomor 11 Tahun 2012 yang antara lain
other forms of social practices. This panel analyzes such menyatakan bahwa anak hasil zina hanya mempunyai
complex dynamics of Islamic law from interdisciplinary hubungan nasab, waris dan nafaqah dengan ibunya dan
approaches, including history, law, and gender studies. keluarga ibunya dan tidak mempunyai hubungan nasab, wali
nikah, waris dan nafaqah dengan lelaki yang menyebabkan
kelahirannya. Pezina dikenakan hukuman hadd oleh pihak yang
berwenang, untuk kepentingan menjaga keturunan yang sah
HUKUM DI CIREBON ABAD KE-18 M: STUDI TENTANG KODIFIKASI (hifzh al-nasl). Pemerintah juga berwenang menjatuhkan
DAN RESEPSI DALAM KITAB PAPAKEM JAKSA PIPITU hukuman takzir kepada lelaki pezina yang mengakibatkan
Ibi Syatibi lahirnya anak, dengan cara mewajibkannya untuk mencukupi
[UIN Sunan Kalijaga Yogyakarta] kebutuhan hidup anak tersebut dan memberikan harta setelah
ia meninggal melalui wasiat wajibah. Tulisan ini ingin melihat
bagaimana ulama mendiskusikan masalah ini pada masa lalu,
Kitab Papakem Jaksa Pipitu merupakan salah satu kitab yang
apa yang menjadi dalil dan apakah masalah ini masuk dalam
dikodi kasi pada abad ke-18 M. di Indonesia, Di kalangan ahli
lingkup kaidah hukum dapat berubah karena adanya
hukum, kitab ini di satu sisi dianggap sebagai keberhasilan
perubahan budaya . Selanjutnya apakah putusan MK
dalam sejarah pelaksanaan hukum Islam pada era kesultanan
mempunyai akar dalam khazanah pemikiran qih. Masalah ini
di Cirebon, di sisi lain ada yang beranggapan bahwa sumber-
sudah dibicarakan para ulama sejak masa awal dan dalil yang
sumber hukum kitab tersebut lebih banyak mengakomodasi
mereka gunakan, kelihatannya tidka memenuhi syarat untuk
kitab-kitab Jawa kuno. Secara metodologis, penelitian ini
dianggap qath`i (baik wurud atau dilalah). Dengan demikian
menggunakan metode sejarah dan content analysis. Beberapa
masalah ini masuk dalam kategori al-mutaghayyirat, terrcakup
temuan dalam penelitian ini, yaitu pertama, kodi kasi kitab
dalam kaidah di atas. Putusan MK diberikan tidak dalam
hukum ini merupakan kinerja kolaborasi dua pemerintahan,
kerangka qh, namun mempunyai akar dan kesejalanan
Karesidenan (pemerintahan kompeni) dan kerajaan di Cirebon.
dengan pendapat beberapa ulama, sehingga dapat dianggap
Dalam praktiknya, tidak terlepas dari aspek diplomatik, wujud
merupakan bagian dari khazanah pemikiran qh. Putusan MK
hubungan dan kepentingan kedua pemerintahan. Kodi kasi
menganggap telah terjadi perubahan budaya yang penting
kitab hukum Papakem Jaksa Pipitu di Kesultanan Cirebon pada
sehingga perlu perubahan hokum yang relatif mendasar juga.
abad ke-18 M. menandai era kemunculan hukum positif (the
Sebaliknya Fatwa MUI kelihatannya belum mengakui
rise positive law) di Nusantara. Kedua, proses kodi kasi kitab
perubahan budaya yang terjadi sekarang sebagai perubahan
hukum ini berlangsung dengan banyak mengandalkan pada
penting, karena MUI masih mengikuti arus utama pendapat
kitab-kitab hukum Jawa pra Islam, seperti kitab tradisi Jaya
jumhur, namun memberikan tambahan yang relatif baru, laki-
Lengkara, Kuntaramanawa, Adilullah, Rajaniti, Undang-
laki pezina yang menyebabkan kelahiran anak tersebut dapat
undang Mataram dan kitab hukum lainnya. Dari sudut ini,
dijatuhi takzir dalam bentuk mencukupi kebutuhan hidup anak
kodi kasi kitab Papakem Jaksa Pipitu dapat dianggap sebagai
tersebut dan memberikan harta setelah ia meninggal melalui
formalisasi hukum adat oleh negara. Untuk mengefektifkan
wasiat wajibah.
pengaturan hukum di Cirebon, kitab Papakem Jaksa Pipitu
menginisiasi institusionalisasi sistem peradilan dalam bentuk Kata kunci: anak luar nikah, perubahan budaya, 'illat
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 Shariah, Identity Politics and Citizenship

QANUN JINAYAT GOES TO THE SUPREME COURT: THE TRIALS AND obligatory (wâjib), recommended (sunnah), and others who
(TEMPORARY) TRIUMPH OF ISLAMIC CRIMINAL LAW IN regard the practice as a form of glory (makrûmah) for women. In
INDONESIA medical testing, female circumcision does not have an
Surya Dalimunthe advantage for health, but it leads to negative effects such as
[UIN Sumatera Utara] damage to the genitals and interferes with the normal function
of the female reproductive organs. In addition, this practice can
Internally from domestic organizations, and externally from cause side effects in short term and long term. Such a practice
foreign observers, Aceh's Qanun Jinayat (Islamic Criminal Law) can also cause trauma and psychological stress in women who
has been criticized for being unconstitutional, discriminatory, experience it. Therefore, circumcision of women is not a
and anachronistic. Recently, an attempt to revoke the Qanun medical act, but a non-medical procedure that should be
through judicial review by domestic civil society organizations at prohibited.
the Indonesian Supreme Court has failed. Using critical legal Keywords: circumsision, women, violence, medical
methods, this paper elaborated the reasons for the judicial
review, detailing the arguments of the parties involved, and
analyzed the Supreme Court Decision in depth. It was found that
Islamic criminal law in Indonesia has only obtained a temporary Chair: Dr. Zaenuddin Hudi Prasojo, M.A. (IAIN Pontianak)
triumph, and most probably will face many more trials in the
rapidly changing regional, national, and global legal
Tittle of Panel
environment.
Negotiating Identity, Islamic Law, and Citizenship Rights
Keywords: Islamic criminal law, judicial review, Supreme Court,
Aceh
Panelists
PEREMPUAN DAN PERDA SYARI'AH DALAM BINGKAI POLITIK Muhammad Said (STAI Darul Kamal Lombok Timur), Nyi Nyi
IDENTITAS Kyaw (National University of Singapore), Dian Maya Safitri
(Universitas Gadjah Mada Yogyakarta), Nur Faizin M., (UIN
Nur Faizah
Maulana Malik Ibrahim Malang), Agus Salim (Melbourne
[IAI Qomaruddin Gresik]
University Australia)
Perempuan sering terlupakan dalam sejarah perjalanan
Bangsa Indonesia terutama terkait kebijakan seperti perda Panel Description
syari'ah. Lahirnya perda bernuansa Syari'ah Islam bukan dari Debates on Islamic law and citizenship, which centers on the
ruang hampa, akan tetapi lahir dari proses yang sangat panjang issue of citizenship rights of non-Muslim minorities, have
dan penuh liku. Otonomi daerah telah menjadi pintu masuk abounded among Muslims across centuries. Traditionalists
utama munculnya perda syari'ah sebagai wujud dari titah claimed that Islamic law as developed by the classical Muslim
regulasi baik yang kewenangannya bersifat atributif (melekat) jurists should be the basis of an Islamic state. In almost the
maupun yang bersifat delegatif (turunan). Maraknya same tone though not as legalistic as the former, Islamists insist
pemekaran daerah-daerah baru hasil dari kebijakan otonomi on a society where sharia constitutes the basis of their life.
daerah, ternyata juga menimbulkan penguatan politik identitas Modernists put a particular emphasis on the contextualization
yang seolah melekat dan harus ada di setiap kebijakan daerah of the principles of the Quran and the authentic Sunna according
yang diambil terutama dalam Perda syari'ah. Perempuan dan to contemporary demands. Secularists are of the opinion about
Perda Syari'ah menjadi fenomena yang menarik untuk dikaji the incompatibility of religion and politics, claiming equality
dari berbagai sisi, baik sisi politik, budaya, hukum maupun among all citizens regardless of their religions. These four
agama.Tulisan ini memotret tentang perempuan dan perda approaches show that even with regard to an Islamic state,
syari'ah dalam bingkai politik identitas. Ulasan tentang relation between Islamic law and citizenship rights is still
bagaimana representasi perempuan mempengaruhi isi perda debatable. It is intriguing to investigate how these debates have
dan bagaimana perda syari'ah dalam kaitannya dengan upaya profound impacts on the everyday practices and perceptions of
mengatasi dampak negatif politik identitas. Muslims with regard to 'delicate' relationship between Islamic
Kata kunci: perempuan, Perda syari'ah, politik identitas law and citizenship rights.

PEREMPUAN DAN NARASI KEKERASAN:

ANALISA HUKUM DAN MEDIS PENERAPAN SIRKUMSISI PEREMPUAN WAHHABIZATION IN EAST LOMBOK: PIETY, ETHNICITY, IDENTITY
Mukhammad Zamzami AND NATIONALISM
[UIN Sunan Ampel Surabaya] Muhammad Said
[email protected] [Lecturer and Researcher of Al-Qur'an and Tafsir Studies
Departemen, Sekolah Tinggi Agama Islam Darul Kamal NW
The article deals with the narratives of violence against women
Lombok Timur, NTB]
in the practice of circumcision in Islamic and medical
[email protected]
perspectives. In general, no authoritative arguments of both the
Qur'ân and the H{adîth which speci cally legalize this practice In late 1980's, the return of students who studied in Mecca
of circumcision. The Muslim scholars were of different views on brought in new religious character to Sasak society. Since then,
the issue, some of them set female circumcision as an agendas of puri cation began to take place in many places,
56
 Shariah, Identity Politics and Citizenship

including Desa Bagik Nyaka, East Lombok, where Nahdlatul Dian Maya Safitri
Ulama held power in the community. In the long run, the [Universitas Gadjah Mada Yogyakarta]
presence of Wahhabi ideology successfully eliminates
culturally religious practices of the NU model. This Arabization This paper attempts to discuss the current issues about the veil.
further leads to problems of marginalization of both ethnicity Three countries are selected due to their different policies and
and Sasaknese identity that eventually bear symptoms of perspective in the terms of the veil, namely France, Iran, and
cultural otherness , which is diminution of Sasak ethnic Indonesia. This paper will examine the violation of human
identity by the superiority of Arab culture. From the aspects of rights, particularly over Muslim women, both by the ban of veil
economy and politics, the development of this movement could in France and the obligation to wear the veil in Iran by using
not be separated from a large pool of funds from Saudi Arabia, discourse analysis. Finally, inspired by the theory of Gramsci ,
mostly used to build mosques and Islamic schools in villages, this paper will analyze that the terms religion and secular
and to establish radio, Youtube channel, and local television as are used by the state to justify their hegemony over certain
media for dakwah. This foreign abundant ow of aid contributes groups that happen to be the minority. Moreover, this paper will
to waning nationalism of this community as they consider the offer the correct concept of secularism which entails civic
State to have been absent in facilitating their civil rights. As a reason, constitutionalism, and human-rights-based citizenship
consequence, this community bans any form of respect to the proposed by An-Na'im as the best avenue to safeguard the
State, including ag ceremony and national anthems. Using problem of human rights in France and Iran. The reminder of
anthropological approach, this article try to answer some this paper will discuss Indonesia, as the largest Moslem country
research questions: why Wahhabis succesfullly eliminates in the world because, in fact, on one side, it is a secular
culturaly religious practice of the NU? how the procces of country based on Pancasila, which respects the religious
wahhabi da'wah on Radio, Yotube Chanel and Local television? freedom, including for women to turn on the veil or not. It also
What is wahhabi's followers views on democracy and opens full, equal, and fair access for all Indonesian women
nationalism? regardless their ethnicity and religious af liation to compete in
the workforce and education on another hand. The author's
Keyword: Islam, Wahhabism, ethnicity, identity, nationalism contention is to clarify the false stereotype about the veil, to
enlighten the readers about abuse of power used by both French
and Iranian government to violate the human rights of women in
BEING MUSLIM IN A BUDDHIST LAND: THE CASE OF IDENTITY AND accordance with the issue of the veil, and to inform the readers
CITIZENSHIP OF MUSLIMS IN MYANMAR about the importance of state neutrality to support the notion of
Nyi Nyi Kyaw human rights of freedom of and freedom from religion by using
[Postdoctoral Fellow Centre for Asian Legal Studies the case of Indonesia as the example.
Faculty of Law, National University of Singapore] Keywords: the veil, human rights, Muslim women, laïcité,
[email protected] Sharia, An-Na'im's Secularism
Of cially, Myanmar has 135 ethnic groups or races which are
of cially recognized as native races. Only descendants from any
or mix of those races are eligible for full jus sanguinis Myanmar KONTROVERSI PEMIMPIN NON-MUSLIM MENURUT AL-MAIDAH: 51:
citizenship at birth. However, those peoples who do not descend STUDI MAKNA AULIYA` PERSPEKTIF TAFSIR KLASIK DAN MODERN
from any or a mix of the 135 races are legally non-natives. All Nur Faizin
other Muslim groups who number about 2 million, except the [Universitas Islam Negeri Maulana Malik Ibrahim Malang]
50,000-strong Kaman, are considered as non-natives among [email protected]
whom the case of the stateless Rohingya stands out as the
worst-case scenario. All the three constitutions of Myanmar Akhir-akhir ini, umat Islam dihadapkan permasalahan
have provisions for legal egalitarianism for all citizens but pemilihan pemimpin non-muslim. Ayat 51 surat Al-Maidah
concurrently contain those which have effectively created two dimaknai sebagai larangan memilih terhadap pemimpin non-
types of citizens with different rights and obligations: native muslim. Pendapat dan sikap keagamaan yang dikeluarkan MUI
citizens and non-native citizens. Those differences are further 11 Oktober 2016 dengan tegas menyatakan hal itu. Mengacu
legalized in the now notorious Myanmar Citizenship Law. In kepada dua versi terjemah Al-Quran Kemenag, kata auliya Al-
theory, all citizens, natives or non-natives, are accorded the Maidah: 51 ternyata diterjemahkan berbeda. Penelitian pustaka
same level of legal recognition, representation, and protection; (library research) dengan metode deskriptif-kualitatif ini
however, the notion of native or taing-yin-tha which apparently menggunakan perspektif klasik dan modern yang bersifat
provides such groups with superior legal, social, and legal komparatif-diakronis dengan pendekatan tematik. Sumber
status and has come to prominence in Myanmar politics in data-data penelitian ini diambil dari literatur-literatur tafsir Al-
recent years has further eroded Muslim identity and citizenship Quran periode klasik maupun periode modern. Analisis
rights in predominantly Buddhist Myanmar. terhadap pemaknaan kata auliya dilakukan dengan analisis
hubungan antara makna-makna kata yang digunakan para
Keywords: Buddhist land, being Muslim, Myanmar, identity, mufassir dalam menafsirkan kata tersebut di dalam literatur
citizenship tafsirnya untuk mencari basic meaning dan relational meaning.
Hasil penelitian ini menemukan makna kata auliya` dalam Al-
Maidah: 51 menurut penafsirkan para mufassir periode klasik
WHAT WENT WRONG WITH THE VEIL? THE COMPARATIVE adalah: (1) ishmah (ikatan melindungi), (2) anshar (penolong),
ANALYSIS ON THE DISCOURSE OF THE VEIL IN FRANCE, IRAN, (3) chulafâ` (mitra), (4) ridla (yang ridla), (5) meminta
AND INDONESIA pertolongan (yastanshir), (6) saudara (âkhâ), dst. Sedangkan
57
 Shariah, Identity Politics and Citizenship

merurut para mufassir periode modern adalah: (1) muwâlah

an-nashr (perkawanan-menolong), (2) mudhâharah
(mendemonstrasikan) atau memberikan dukungan (support),
(3) wilayah at-tanâshur (membuat ikatan pertemanan untuk
saling memberikan pertolongan/bantuan), (4) al-mawaddah
(kasih), (5) khusnul mu`amalah (pergaulan baik), (6)
mempekerjakan non-muslim dst.
Kata Kunci: Al-Maidah: 51, makna, auliya', pemimpin

CIVIC VALUES AND THE QUEST FOR LEGITIMACY: DEFINING

MODERATE ISLAM IN INDONESIAN FOREIGN POLICY DISCOURSE
Agus Salim
[Melbourne University Australia]

Since 2001, the government of Indonesia had made frequent

reference to moderate Islam as a part of the country's
international identity. Indonesia's Ministry of Foreign Affairs
(Deplu) underscored in its various of cial statements that the
country is the home to moderate. Muslims and hailed its
moderation as a true face of Islamic tradition of tolerance and
peace. The reference to moderate Islamic identity raises an
empirical puzzle given the non-Islamic identity of Indonesia.
Deplu had always represented the country's pluralism in terms
of religion, culture, and ethnicity as the essential characters of
Indonesia. Moreover, this national identity had been frequently
referred to as the reason why foreign policy elites had never
included Islam into the state symbols abroad. This study,
therefore, asks why did the government construct moderate
Islamic identity in its foreign policy discourse and practice? This
paper traces the processes leading to the construction of
moderate Islamic identity in the foreign policy of cial
statements during Megawati's terms (2001-2004). It argues that
that the government's views of its foreign policy legitimacy
shape the construction of this identity. As such, it constructed
moderate Islamic identity as a frame for legitimising its
foreign policies. More speci cally, the government constructed
moderate Islamic identity as a frame for the legitimacy of its
foreign policy values ( foreign policy value legitimacy ); of its
foreign policy decision or practice as seen by domestic actors
( domestic foreign policy legitimacy); and as perceived by
external actors ( external foreign policy legitimacy ). The
exploration of leaders' views of their foreign policy legitimacy
helps to explain the government's reference to Islam as an
identity in the context of identity dilemma. It contributes to the
literature of Islam in Indonesia's foreign policy by advancing the
understanding that Islam, as a uid and contested identity and
values, could become both constraints and opportunities for
foreign policy leaders to act.
Keywords: civic values, foreign policy, moderate Islam

58
 Knowledge Production, Education, and Media

Knowledge Production, Education, which adopt government curricula exist in the pesantren
complex, while some pesantren for the bene ts of their
and Media students teach government curricula. As required by the
government, these two types of Islamic schools (adopting
Chair: Prof. Raihani, M.Ed., Ph.D government curricula) must teach citizenship education to
students. The in uence of conservative Islamic teachings which
Tittle of Panel tend to be critical towards the democratic citizenship concept of
Islam and Citizenship Education: Exploring How Indonesia, due to the schools' Islamic teaching orientation or
Islamic Religion Contributes to the Education of individual Islamic teachers, is possibly strong in some of these
Democratic And Multicultural Citizens institutions. This paper aims to explore the narratives of
citizenship education teachers in two different Islamic schools
Panelists in Malang. By using the narrative approach, it tries to
Prof. Dr. Raihani & Della N. K. Sari (UIN Sultan Syarif Kasim understand deeply about theological, social, political and
Riau); Prof. Dr. Lyan Parker (The University of Western personal accounts of the teachers as well as possibly tension
Australia); Dr. Najib Kailani (UIN Sunan Kalijaga Yogyakarta); and dilemmas in their teaching practices of the citizenship
Ulfah Muhayani, M.A. (UIN Maulana Malik Ibrahim Malang); classes. This paper will demonstrate how citizenship principles
Nur Fitriatin Yamin, M.Ed. (UIN Sunan Ampel Surabaya) of democracy and multiculturalism go hand in hand or
otherwise with Islamic teachings sourcing from the teachers'
Panel Description belief and perspective.
Islam and democracy are often confronted, but Indonesia is Keywords: citizenship education, Sala schools, narratives
considered to have demonstrated a promising picture of the
compatibility of Islam with democracy. Indonesia has been said EDUCATION FOR TOLERANCE IN RELIGIOUS AND CHARACTER
as a model of a democratic Muslim country. Recent phenomena EDUCATION' IN INDONESIA
of the thickening politics of identity, however, suggest another
Lyn Parker
face of such a relationship. Indonesian Muslims, at least from
School of Social Sciences, The University of Western Australia
what has been emerging through media, are now seen to have
Presenting author email: [email protected]
shown an anger face of Islam, which undermines the
principles of democratic and multicultural citizenship such as
This paper investigates Character Education (CE) in the latest
openness, equality, and respectfulness. Some scholars
school curriculum in Indonesia, to see if and how 'tolerance' is
(Bruinessen 2013; Fealy 2006) describe this as a conservative
taught in the subject 'Religious and Character Education' in
turn of Indonesian Islam which is in uenced by the spread of
schools. There are three sections. The rst is an historical
transnational ideologies, the global politics, and the counter-
literature review and establishes the various approaches to CE
productive strategies of Liberal Islam.
to see how the CE that has been introduced in Indonesia is like or
This panel will, however, not be focused solely on discussing the
unlike that taught elsewhere, with a particular interest in
above shift. Instead, it is concerned with the issues of how Islam
'tolerance'. It is found that in coupling CE with Religious
contributes, or otherwise, to the development of democratic and
Education, and with good citizenship, Indonesia is following the
multicultural citizens through education; and what factors and
dominant, traditional form of CE, as in the US. However
conditions support or impede such a contribution. Little has
'tolerance' is not a typical character trait in traditional
been known of how such changes interplay in the schooling
Character Education. A short second section presents some
context. Accepted papers in this panel discuss one of the
critiques of CE. The third section surveys the innovative
following themes: 1. Islamic education curriculum and
incorporation of CE into the subject 'Religious and Character
citizenship education; 2. Citizenship education in Islamic
Education' in the 2013 curriculum in Indonesia, to see if and how
education settings; 3. Teachers' narrative of teaching Islam
'tolerance' is instilled along with other desirable character
and/or citizenship education in a multicultural context; 4.
traits. An addendum notes that tolerance is more a feature of
Transformative teaching strategies of Islamic education in
the subject 'Pancasila and Citizenship Education' than of
relations with citizenship education; 5. Socio-political changes
'Religious and Character Education'.
in Islamic citizenship education; and 6. Other themes relevant to
the main questions of this panel. Keywords: tolerance, character education, religious education

THE NARRATIVES OF CITIZENSHIP EDUCATION TEACHERS IN ISLAMIC BASED SCHOOLS AND CIVIC EDUCATION: WHAT CIVIC
SALAFI SCHOOLS EDUCATION TEACHERS TOLD US
Raihani and Della N. K. Sari Ulfah Muhayani
UIN Sultan Syarif Kasim Riau; Universitas Pendidikan Indonesia UIN Maulana Malik Ibrahim Malang
Bandung Presenting author email: [email protected]
Presenting author email: [email protected] and
[email protected] This study aims to answer the question of 'How do Islamic based
Schools (IBS) teach Civic Education (CE) to their students',
Islamic schools in Indonesia are categorized into different types 'what challenges and issues are found in CE teaching and
including pesantren (Islamic boarding school), madrasah learning'. Today, we observe opposition toward Pancasila and
(Islamic day school), and madrasah diniyah or madin (informal our democracy system. Hard-line Muslim groups like Hizbu
Islamic day school). Some madrasah or Islamic day school Tahrir (HT) clearly reject the democracy and Pancasila and,
59
 Knowledge Production, Education, and Media

instead, propose the Khilafah Islamiyah system. HT agenda to and Christians, in the Maluku region in Indonesia. The objective
establish Khilafah surprisingly has in uenced Muslims in of this paper is to elaborate speci c conditions of Muslims'
Indonesia including young Muslim people. This poses special education as a minority group and the possibility of creating
challenges for CE teachers especially in IBS. Interviews and multicultural citizens in Maluku. The main questions are What
Focus Group Discussion were conducted with CE teachers from kinds of discriminations occur and why do they feel being
Madrasah and Islamic Schools to get full insights on what discriminated? , and What strategies they used to create
happen in today's CE classes. The study found that CE recently Islamic education in Maluku? The Narrative Method was used
has been facing challenges such as religious intolerance, to allow respondents to tell stories that enriched the data, and
national identity crisis and globalization issues. Some schools then contributed to have a better analysis. Eighty-eight Islamic
are found to have integrated Islamic values and Indonesian education teachers of formal, informal and non-formal settings
values in their CE. However, others still use traditional methods, were interviewed. It was found that there has been
and students recently are no longer interested in discrimination towards both Islamic educational institutions
Pancasila/PPKN subject. Thus, there is a demand for CE and Muslim students in Maluku However, the traditional value of
teachers to be creative and innovative and comply with current preserving cultural brotherhood through Pela Gandong has
students' needs and concerns. There is also suggestion to CE been strongly upheld by communities in Maluku, even in the
teachers to know Islamic teaching and political issues. hardest war hitting the area, and has become an invaluable
social capital in implementing multicultural education in the
Keywords: Islamic based school, civic education, khilafah
Islamic education context in Maluku.

CREATING ENTREPRENEURIAL AND ACTIVE CITIZENS: ISLAM AND Keywords: Indonesian citizens, multicultural, Islamic education
ENTREPRENEURSHIP TRAININGS IN INDONESIA
Najib Kailani
Graduate School, UIN Sunan Kalijaga Yogyakarta
Presenting author email: [email protected]

Over the last decade, Indonesia has witnessed the proliferation

of entrepreneurship trainings among the Indonesian youths.
The trainings instigated by several successful small and Chair: Dr. Irawan, M.Hum. (UIN Sunan Gunung Djati
medium scale businessmen who wed popular management Bandung/PERSMAPI-INDONESIA)
theories with Islamic teachings to create an entrepreneurial
self. They promote entrepreneurship rather than a dependence
of public sector employment as a future work preference. This Tittle of Panel
article will investigate a context behind the popularity of the Reviving the Walisanga and Other Guardian Lessons as the
phenomenon and analyze Muslim youths' enthusiasm to attend Indonesian Islamic Higher Education Institution Names in
the trainings. This article argues that the massive circulation of Global Era
entrepreneurship trainings is linked to unemployment issues
among university-educated Indonesian over the last decade. Panelists
The trainings have become 'technologies of subjectivity' to Associate Prof. Dr. Athena Vongalis-Macrow (Deakin and
create entrepreneurial and neoliberal citizenship in the context RMIT University Australia), Dr. Jejen Musfah (UIN Syarif
of globalized Indonesia. Most of Indonesian university Hidayatullah Jakarta), Dr. Agus Zaenal Fitri (IAIN Tulungagung),
graduates have aspired to work in formal sector of the economy Dr. Muhammad Sulhan (UIN Sunan Gunung Djati Bandung), Dr.
especially as government employees. However, the growing Helmawati, S.E., M.Pd.I. (UNINUS Bandung)
number of university graduates has surpassed the available
employment opportunities in the formal sector. This article
Panel Description
shows that entrepreneurship trainings have become an
informal entrepreneurship education and provided an In the name of 17th AICIS 2017, we propose panel sessions. This
alternative way for Indonesian Muslim youths to nd their panel will discuss how to revive the Nusantara or Indonesian
certainty during a period of transition. They develop a desire to Islam local wisdom in the Nine Saints (The Wali Sanga)and other
start businesses in order to become self-reliant and become guardian lessons that became Islamic Higher Education
eager to learn and practice Islam as a means to prosperity. institution names. The issue will be discussed in Islamic
educational management perspective. The goal of the panel is
Keywords: enterpreneurship, Islam, citizens
to nd a new internationalization strategy for Islamic Higher
Education institutions based on Nusantara or Indonesian
CREATING INDONESIAN CITIZENS THROUGH ISLAMIC EDUCATION
Islamic horizons. The panel questions are: 1) how to revive
IN A MUSLIM MINORITY AREA Islamic moderation and tolerance in the Wali Sanga and other
Nur Fitriatin Yamin guardian lessons; 2) how to advertise their values across the
UIN Sunan Ampel Surabaya] world; 3) how to make the Indonesian Islamic higher education
Presenting author email: nurfi[email protected] policies and programs based on the Wali Sanga and other
guardian lessons become relevance to the global challenges.
This paper is part of the research which tries to understand The results will be published in Scopus/Thomson Reuters
Islamic education responses to collective violent con icts that indexed Journal or in PERSMAPI proceeding indexed by
have occurred between two major religious adherents, Muslims Scopus/Thomson Reuters.

60
 Knowledge Production, Education, and Media

Athena Vongalis-Macrow Mohammad Sulhan

[Deakin and RMIT University, Australia] [UIN Sunan Gunung Djati Bandung]
[email protected] [email protected]

The Indonesian Islamic higher education is being in postmodern Basically, Islam is a moderate religion. Therefore, Islamic
context. So the situation takes into account instability, porous theology should have no trouble to adapt to the times. The
boundaries and negotiated worlds. Government policy, funding, purpose of the paper is to uncovered the new method of
the rate of change, greater corporate involvement in higher Tawheed and Akhlaq teaching in Indonesian Islamic Higher
learning, and steady growth of online and on demand learning Education in order to be relevant to the global situation. The
are causing concern amongst University executives. The method of research was classroom action research. The results
complex context of Islamic higher education requires innovative show that the global theology perspective that combined with
thinking and actions. Leadership quality is implicated in the the scienti c approach of Tawheed and Akhlaq teaching have
success of innovation-in other words- the capacity of the leader been reduced an attitude of excessive fanaticism in Islamic
to manage the innovation process is highly dependent on the Higher Education's student. Dialogue of Indonesian Kalam and
quality of leadership. A way to apply leadership for innovation is Su sm School by the Wali Sanga Lessons established a tur ts
by implementing a design thinking process that enables a high as nation cohesion.
level of staff engagement across different segments of the
Keywords: tawheed, akhlaq, Indonesian Islamic Higher
Indonesian Islamic University.
Education, walisanga
Keywords: leadership, staff engagement, Indonesian Islamic
University

Helmawati
Jejen Musfah [UNINUS Bandung]
[UIN Syarif Hidayatullah Jakarta] [email protected]
[email protected] Since 2002-2017, 17 IAIN/STAIN had been changed into UIN, but
the core of values didn't change. They still holding on Islamic
Today the world of education has to utilize information
identity i.e. in institution names (mainly Nine of Saints /The Wali
technology in an effective way to support an increasingly open
Sanga) and scienti c orientation. The focus of the investigation
and competitive education. Utilization of social and mass media
is how to manage potencies to internationalize their values.
wisely and proportionally will support the development of
Methods of inquiry were phenomenological, philosophical and
education, especially data access and unlimited learning
educational inquiry. Data were collected through observation,
resources. Not just the name of the university, Nine Saints
interviews and documentary study. Data were analyzed
Lessons (Ajaran Wali Sanga) should be disseminated through
qualitatively. The results show that Indonesian Islamic Higher
various media, the source of academic behavior. The focus of
Education has a potential market place in the world because of
studywas how UIN strategy spreads the Nine Saints Lessons
their core of values and scienti c orientation are compatible
through the various media. This study used a qualitative
with the global era, moderate.
approach with case study type. Data were collected through
observation, interviews and documentary study. Data were Keywords: walisanga, globalization, Islamic values
analyzed qualitatively. The results show that the majority of UIN
did not have a Nine Saints Lessons dissemination strategy
through the social and mass media.
Chair: Dr. Amirah Diniaty, M.Pd. (UIN Syarif Kasim Riau)
Keywords: Nine Saints Lesson, learning-teaching, Islamic State
University Tittle of Panel
Education based on Local Wisdom in Preparing Islamic
Generation in Facing Challenges in the Era of ASEAN
Agus Zaenul Fitri
Economic Community (AEC)
[IAIN Tulung Agung]
[email protected] Panelists
Indonesian Islamic Education has been established in 14th Rusli Ahmad, dkk. (University Malaya Sarawak), Amalia
century. The Wali Sanga propagated Islamic doctrine in Madihie, dkk. (University Malaya Sarawak), Sri Yuliani
pesantren in palaces of Nusantara's Kingdom peacefully. This (Universitas Islam Riau), Dr. Afinar, M.Pd. (UIN Syarif Kasim
study aims to revive The Wali Sanga mission to serve as a core of Riau), Asharullah, S.P.M., S.E. (UIN Imam Bojol Padang)
University Curriculum in Indonesian Islamic Higher Education,
referring to KKNI (Indonesia National Quali cation Panel Description
Framework). This study used a qualitative approach with
AEC is an agreement of ASEAN countries to conduct free trade
content analysis type. Data were collected through observation,
and realize the insight of ASEAN 2020. The implementation of
interviews and documentary study. Data were analyzed
goods entrance, services, labor and investment by ASEAN
qualitatively. The results show that the majority of UIN did not
member countries freely. There is a high level of competition in
have awareness that KKNI allowed the university identity being
the economic and social sphere in Southeast Asia, in the AEC
a part of study program curriculum.
era. Quality human resources are needed in the AEC era such as
Keywords: walisanga, KKNI, university curriculum having foreign language skills, networking, and good mental
61
 Knowledge Production, Education, and Media

attitude and strong faith in the young generation. Those who are This paper focuses on the study of higher learning institution
not educated and ignore the noble values in life, will be workers (academician, professional and management group
eliminated in the AEC competition. It is important to study the and supporting staff) levels of understanding about Islam as a
implementation of education based on local wisdom, to instill way of life, the concepts of worship and their level of
the basis and fortress of Islamic self-generation in the AEC era. understanding on the attributes of work as worshiping ('Ibadat')
This panel concerned with issues of how the implementation of Allah applies to their workplace. It is time to study about this
local wisdom-based education, including counseling services, topic since not many studies focus on this important issue.
foreign language learning, saint, and economic perspective. Study on workers generally occurs inmore generic perspectives
Each of the author will describe how local wisdom remains the about their behavior and workplace and work productivity. The
basis for providing the basis for the Islamic generation to be study uses pragmatism research philosophy and in this study,
able to respond to AEC challenges. Panelists will produce only quantitative data was used which was collected through an
publications papers in internationally reputable journals. Some online survey. All Muslim staff (1751) were invited to be involved
educational journals that will publish panelist papers in this in this study and around 250 useful questionnaires were used
p a n e l s u c h a s A l Ta k l i m ( h t t p s : / / j o u r n a l . for further analysis. It can be concluded that the majority of
Tarbiyahiainib.ac.id/index.php/attalim), Journal of Cognitive respondents in this study admit or agree that Islam is a way of
S c i e n c e s a n d H u m a n D e v e l o p m e n t life. This means they are aware that the teachings and
(publisher.unimas.my/ojs/index.php/JCSHD/index). Editor of guidelines contained in Islam can be applied in their daily lives.
the journal has been contacted to ensure the appropriateness of Based on the ndings of this study, clearly, respondents have a
the issue of the topics discussed in the paper. Overall each positive perception of the concept of worship. They realize that
paper is in accordance with the theme for the above journal worship is a major demand in their lives whether in the world or
publications, for the 2018 edition. hereafter. They also realize that this concept of worship can be
applied in all aspects of their life. They reject the worship for
things related to prayer, zakat and fasting only. The ndings as a
whole show that respondents follow all the principles set out to
make their work in the category of worship to God. This is in line
with the views given by Al-Qaradawy (2013) and the views of
STRENGTHENING THE ISLAMIC VALUES ON MUSLIM UNIVERSITY
some other Islamic intellectuals. Implications and
STUDENTS THROUGH THE USE OF DEATH ACCEPTANCE METAPHOR
recommendations of the research ndings were also discussed
TECHNNIQUEIN A GROUP COUNSELING in this paper.
Amirah Diniaty
Keywords: Islam, way of life, workers, worship ('ibadat')
[State Islamic University of Sultan Syarif Kasim Riau]
[email protected]
SPIRITUAL DOMAIN IN RESILIENCE FRAMEWORK
The aim of this research reveals that the use of a metaphor
Amalia Madihie*, Angie Hart**, Suna Eryigit-Madzwamuse**,
technique called "Death Acceptance" in group counseling can
Salmah Mohamad Yusoff*, Emel Teksoz***, Siti Norazilah
strengthen the Islamic values of Muslim university
Mohd Said*, Jamayah Saili*, Rhian Adams****
students.This research is actionresearch using The Kemmis
model with steps; planning, action,observation and re ection.
Faculty of Cognitive Sciences & Human Development,
The researchers designed a studyto action (actionresearch) the
activity group counseling services.The research objectsare 20 Universiti Malaysia Sarawak, Malaysia*
person university students of The State Islamic University in University of Brighton, United Kingdom**
2017. Theselection of an appropriate research object was made Mustafa Kemal University***
by random sampling. All the students were staying in Newport Mind, United Kingdom****
dormitory.The result of the researchshow that the use of the [email protected]
metaphor technique "Death Acceptance" in groupcounseling
services, implemented in twoand half hour. It can strengthen The aim of paper is to acknowledge spiritual domain as new
Islamic values on Muslim university students.It in uences domain in the Resilience Framework- The Magic Box Model
students to be more Islamic in their character. They (Hart, Blincow, &Thomas, 2017). The model has ve domains:
comprehended to see whatthey did before in their lives. They Basic, Belonging, Learning, Coping, and Core Self. The study
want to do their best for their lives. Theyhad committed for their was conducted in Malaysia with thirteen to seventeen-year olds,
self to be a best student and the best Moslem. both gender. A Q-sort methodology was employed to collect the
Keywords: The Islamic Values, Muslim University Students, The data in three selected secondary schools after the permissions
Use Of Death Acceptance, Metaphor Technnique, A Group obtained from the Ministry of Education Malaysia. The main
Counseling instrument is the constructed items from the Magic Box Model.
The nding shows the existing new domain which is the spiritual
WORKERS LEVELS OF UNDERSTANDING ON ISLAM AS A WAY OF LIFE domain. The spiritual becomes one of the main domains in
AND THE CONCEPTS Of WORSHIP ('IBADAT') TO ALLAH resilience developmentin adolescents, on top of the Belonging
domain. The study implies a new scope in resilience studies-
Rusli Ahmad, Ahmad Sophian Shaminan and Hana Hamidi spiritual domain in helping adolescents in facing adversity in
[Faculty of Cognitive Sciences and Human Development life, especially in Malaysia and Asia.
Universiti Malaysia Sarawak]
[email protected], [email protected], [email protected] Keywords: Spiritual Domain, Resilience, Framework
62
 Knowledge Production, Education, and Media

THE ANALYSIS ON CLIL (CONTENT AND LANGUAGE INTEGRATED learning at a suf cient level (57.14%), but had not fully
LEARNING) IN LEARNING LANGUAGE OF UNIVERSITY WITH integrated the insights about the AEC in the learning process.
ISLAMIC APPLICATION VALUES The value and attitudes of PAI teachers in learning were
suf cient (50.51%), and there were still those who regard the
Sri Yuliani
AEC as unimportant to be discussed and associated with
[Universitas Islam Riau]
learning. Efforts to improve the professionalism of PAI teachers
[email protected]
in responding to AEC challenges undertaken by schools were
The tendency of youngsters' moral value has been decreased supervised by the principal, and a small percentage of teachers
lately. The application of Islamic value in teaching and learning attended seminars, utilizing libraries and browsing the
process in content and language integrated learningwas internet.
inserted in learning language. It was aimed to enrich the Keywords: professionalism, quality, characteristics, educators,
activities in class and at last it has given good manner in performance.
applying Islamic value. The sample of this research was
semester six students of Islamic University of Riau who were
taking English for Speci c Purpose (ESP)and microteaching REVITALIZING LOCAL-WISDOM-BASED EDUCATION INSTITUTION IN
subject. The total sample was 75 students by using random FACING THE ERA OF THE ASEAN ECONOMIC COMMUNITY (AEC)
sampling technique.The design of the research was descriptive Ansharullah
research focused on phenomenon result in the eld. The [State Islamic University of Sultan Syarif Kasim Riau]
instruments were observation and questionnaire. The [email protected]
observation was done for one semester in form of the
observation data and questionnaire was given during teaching Revitalization of local wisdom-based educational institutions is
and learning process. Based on the result, the data showed that a must to answer the era of Asean Economic Community (AEC).
there was good in uence of content and language integrated This revitalization is an effort to provide new life, growth and
learning on the students'Islamic values. The effect of content development power to the world of education that adheres to
and languageintegrated learning was the students were able to the noble values, moral values, but now experiencing setbacks
apply the Islamic Apllication values in doing practical teaching and even failures in preparing the young generation as
in ful lling oneof the compulsory subject to nish their degree prospective leaders of a nation that has integrity and morality in
program in FKIP UIR. The activities of Islamic application values the future. Selectivity of educational institutions in the
were delivered during teaching and learning process, formerly recruitment of teachers to meet quality standards, is one form
delivered before starting the class activities. The students' of revitalization efforts to face AEC challenges. This research is
attitude and their Islamic application improved. The conclusion descriptive research. Data were collected using interviews on
was content and language integrated learningwas an approach 20 high school and private high schools in Pekanbaru on the
which gave good in uence in teaching and learning content process and technical selection of educators. The results show
language as supplementary materials of teaching as the that the aspects considered in the recruitment of educators by
process of combining content language to the application of school leaders have considered local wisdom to respond to AEC
Islamic value in students' life. challenges
Keywords: CLIL, Islamic Application, Values. Keyword : Revitalisasi, pendidikan, local wisdown, MEA

PROFESSIONALITY OF ISLAMIC TEACHER'S EDUCATION AND

IMPROVEMENT TOANSWER CHALLENGES IN ASEAN ECONOMIC Chair: Mu'ammar Zayn Qadafy (Albert-Ludwig Universitat,
COMMUNITY (AEC) Freiburg, Jerman)
Afnibar
[State Islamic University of Imam Bonjol Padang] Tittle of Panel
[email protected] Discovering Lay Exegesis in Indonesian Context

Professionalism of educators is a demand in responding to Panelists

various needs and challenges of society in the AEC era. PAI
Mu'ammar Zayn Qadafy (Albert-Ludwig Universitat, Freiburg,
educators are required to carry out meaningful and quality
learning about Islamic values in the lives of Muslim generations Jerman), Wardatun Nadhiroh (Fakultas Ushuluddin dan
so that they are able to win the competition in the AEC era. In Humaniora UIN Antasari Banjarmasin), Muhammad Zulkarnain
fact, many PAI educators showed that performance were not yet (IAIN Samarinda), Ali Shahidin Mubarok (UNAIR Surabaya),
optimal, as evidenced by the low quality of graduates, the used Mohammad Atabik Faza (UIN Sunan Ampel Surabaya)
of methods and media that had not varied. It was feared that the
Panel Description
learning process of PAI had not been able to prepare the
mentality and religious values of students against AEC Isu utama yang akan dikaji adalah penafsiran atas teks al-
challenges. This research is a descriptive research. Data Quraan yang dilakukan oleh golongan awwam (non-scholars).
sources were educators (teachers) of Islamic Education joined Secara lebih detil, panel ini ingin memperkenalkan serta
in the MGMP. Data collection was using questionnaires and menunjukkan ragam Lay Exegesis sebagai pijakan awal dunia
interviews. The results of this study showed that most PAI akademik studi Quran sebelum merespon kemunculan jenis
teachers had good religious knowledge (88.71%), but still tafsir baru ini. Istilah tersebut pertama kali dipopulerkan pada
minimal about AEC. The skills of PAI teachers in organizing 2014 oleh Andreas Gorke. Dalam tulisannya, Gorke belum
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 Knowledge Production, Education, and Media

membangun sebuah teori yang kokoh mengenai jenis tafsir Qur'an dalam kitab ini dipercaya memiliki khasiat tertentu.
yang seringkali tidak dianggap ini. Meski demikian, Gorke telah Layaknya 'senjata' yang digunakan untuk berjaga dari serangan
menyadarkan bahwa tafsir jenis ini eksis dan patut lawan, amalan-amalan di dalam Kitab Senjata Mu'min pun
diperhitungkan dalam diskusi tafsir kontemporer. Untuk dimaksudkan demikian. Kitab ini menarik dikaji untuk digali
mencapai pembahasan yang komprehensif, kelima panelis bagaimana bagaimana konstruksi konsep senjata yang
akan meneliti tiga sub-pembahasan, yaitu: (1) aspek dibangun oleh Urang Banjar, dan bagaimana rasionalitas
metodologis dari perspektif ulum al-Quran (kajian loso s), (2) beragama mereka membentuk suatu jati diri yang hanya
kajian antropologis terhadap contoh tafsir dalam bentuk karya dimiliki oleh urang Banjar. Melalui kajian kualitatif-
yang utuh yang termasuk dalam kategori lay exegesis antropologis, penelitian ini menyimpulkan bahwa: (1) al-Qur'an
(dilakukan atas Kitab Senjata Mukmin pada masyarakat Banjar terbukti mampu mengambil alih posisi benda-benda mistis
dan Kitab-Kitab karya Abd al-Somad al-Palimbani, (3) serta yang sebelumnya diyakini sebagai senjata, (2) sebagai sebuah
kajian fenomenologis terhadap contoh lay exegesis lain yang representasi dari produk Lay Exegesis , kitab 'Senjata
bersinggungan langsung dengan kehidupan masyarakat Mukmin' dapat diterima dengan mudah keberadaannya oleh
kontemporer di Indonesia (dilakukan atas tafsir yang Urang Banjar yang sebahagian besarnya berasal dari golongan
berkembang di sosial Media dan Jamiyyah Ma a Sholawat 'Lay People'.
Ponorogo). Tiga sub-pembahasan dan pendekatan yang
Kata Kunci: Kajian Kitab, Urang Banjar, al-Qur'an dan Budaya,
digunakan secara tidak langsung menunjukkan bahwa panel ini
Lay People
dilakukan secara inter-disipliner. Ketiga jenis riset tersebut
juga telah mewakili point-point penting dari sub tema panel THE EPISTEMOLOGY OF 'ABD AL-SAMAD AL-FALIMBANI'S EXEGESIS:
yang dipilih, yaitu: knowledge production, education and media, POSITION, METHOD AND IMPLICATIONS
walaupun lebih difokuskan pada kajian tafsir al-Quran. Lalu, Muhammad Zulkarnain
hasil dari konferensi ini akan didiskusikan secara lebih intensif [IAIN Samarinda]
oleh tim panel untuk disusun minimal 2 artikel tentang tafsir [email protected]
Lay Exegesis yang rencananya akan di-submit ke Journal of
Quranic Studies (Edinburg Univ.). One of the almost-forgotten Indonesia Tafsir works is the work
of 'Abd al-Samad al-Falimbani, one of the great su from
Sumatera. This lack of attention ts Andreas Gorke's
DETERMINING THE AUTHORIZED SCHOLARS: POSITIONING identi cation of what was called as a Lay Exegesis . This
“LAY-EXEGESIS” qualitative research uses a historical-philosophical approach to
analyze the basic structure of al-Falimbani's Epistemology by
Mu'ammar Zayn Qadafy
analyzing the Anis al-Muttaqin, Nasihat al-Muslimin wa
[Albert-Ludwig Universitat, Freiburg, Jerman]
Tadhkirat al-Mu'minin Fada'il al-Jihad Sabil Allah wa
[email protected]
Karamat al-Mujahidin Sabil Allah, Hidayat al-Salikin Suluk
Maslak al-Muttaqin and Siyar al-Salikin Ila 'Ibadat Rabb al-
The Lay Exegesis has shown evidently the role of ordinary
'Alamin. The study concludes that al-Falimbani has developed a
(non-scholars) Muslims in the tradition of Tafsir. This article
thematic method based on textual, poetic, intuition and rational
aims to analyze the probability of using the new model
sources with an orientation on ethico-religious and socio-
methodologically to open any academic response afterwards.
political spirit. This research denies Izza Rohman Nahrowi
As a starting point, it elaborates the requisites of a mufassir in
(2002) and Petter Riddel (1989)'s argumentation that the
the Islamic tradition to determine whom has the authority to
domination of Gnostics in the history of Nusantara caused the
produce a Tafsir. In the end, a de nition of Lay exegesis is
lack of Qur'anic interpretation works.
formulated based on several examples which has widely spread
in Muslim worlds, as well as in Indonesia. It is concluded that: Keywords: Qur'anic Exegesis, Epistemology, 'Abd al-Samad al-
(1) the Lay Exegesis is methodologically plausible, and (2) Falimbani
epistemologically proves that in Islamic sciences, logic is not
everything since there is a kind of supra-science called al- ITAFSIR THROUGH SOCIAL MEDIA AS ANOTHER TYPE OF
mauhibah which Allah may give to anyone he wants; (3) the Lay 'LAY EXEGESIS'
Exegesis could be representatively de ned as an exegesis that Ali Shahidin Mubarok
is resulted by one of the two groups: intellectuals or lay Muslims [UNAIR Surabaya]
without traditional Islamic education. [email protected]
Keywords: lay exegesis, methodology of tafsir, authorized In this globalized era, the tafsir on Qur'anic verses can be found
scholar easily at various social media platforms. It involves not only
people with scholarly background, but also those who have no
KITAB SENJATA MU'MIN DALAM BUDAYA BANJAR: REPRESENTASI
connection with Islamic traditional education at all. Using a
IDENTITAS RELIGI URANG BANJAR DALAM MENGHADAPI
phenomenological approach, this library research reads and
PERSOALAN HIDUP
evaluates several famous virtual accounts in the internet which
Wardatun Nadhiroh are highly-suspected to be part of what is known as Lay
[Fakultas Ushuluddin dan Humaniora UIN Antasari] People . This inquiry concludes that interpretations done by
[email protected] such 'lay people' in social media has more negative impact on
the values of the Qur'an in particular and Islam in general due to
Di kalangan urang Banjar, Kitab Senjata Mu'min telah turun-
the lack of credibility possessed by users of social media.
temurun menjadi buku panduan persoalan hidup sehari-hari.
Beragam bacaan dan doa yang bersumber dari ayat-ayat al- Keywords: Exegesis, Social Media, Credibility
64
 Knowledge Production, Education, and Media

SOLIDARITAS SOSIAL DI KALANGAN “MASYARAKAT MUSLIM implementing KKNI and ISO 9001: 2015, and the contribution of
AWWAM” : KAJIAN TERHADAP MAFIA SHOLAWAT PONOROGO Pesantren in women empowerment. Featuring contribution
Mohammad Atabik Faza from different academicians, this panel presents the ndings of
[UIN Sunan Ampel Surabaya] empirical research in these issues from a range of Riau,
[email protected] Makassar, Pontianek, Palembang, and Probolinggo.

Sejak Nopember 2013, Kelompok Sholawat yang menamakan

diri Ma a Sholawat (akronim dari Manunggaling Fikiran lan
Ati ing dalem Sholawat ) mulai berdiri di Ponorogo. Yang PEMBENTUKAN PROFESIONALISME GURU MADRASAH DENGAN
menarik dari kelompok Kiyai Muhammad Ali Shodiqin ini adalah PENGUATAN KONSEP KHALIFAH
anggotanya yang kebanyakan berasal dari para pemuda yang Syahraini Tambak
awalnya tersingkirkan dari masyarakat. Karenanya, jamaah [Fakultas Agama Islam Universitas Islam Riau]
kelompok sholawat ini merepresentasikan golongan awwam syahraini_tambak@fis.uir.ac.id
(Lay People). Artikel ini ditulis untuk mengungkap faktor utama Amril M.
yang menjadikan solidaritas para pemuda itu kuat yang [Lembaga Penjaminan Mutu UIN Sultan Syarif Kasim Riau
disinyalir berkait kelindan dengan pemahaman mereka Pekanbaru]
mengenai ayat-ayat tertentu di dalam al-Qur'an, termasuk Zuriatul Khairi
dengan penafsiran sang Kiyai sendiri terhadap ayat-ayat
tersebut. Dengan menggabungkan pendekatan fenomenologis Tujuan penelitian ini adalah untuk meneliti pengaruh konsep
dengan pendekatan loso s terhadap teks agama, penelitian khalifah dalam membentuk profesionalisme guru madrasah
kualitatif ini menyimpulkan bahwa para pemuda yang Aliyah Se-Provinsi Riau. Meletakkan konsep khalifah sebagai
tergabung dalam jamaah Ma a Sholawat ini memiliki karakter variabel peramal merupakan salah satu pendekatan dalam
solidaritas sosial mekanik berupa; historisitas yang sama membentuk profesionalisme guru madrasah. Sebanyak 320
disertai homogenitas anggotanya. Untuk karakter solidaritas guru dijadikan sampel penelitian terdiri dari guru Madrasah
organik anggota jamaah ini heterogen dari asal geogra snya Aliyah negeri dan swasta di 12 kabupaten/kota seluruh Provinsi
dan hukum yang diterapkan adalah restitutif atau pemulihan. Riau. Dengan menggunakan desain penelitian kuantitatif dan
Sementara dalam diskursus Lay Exegesis , keberadaan pendekatan kaidah penelitian ex post facto, telah ditetapkan
jamaah sholawat ini memberikan warna tersendiri dengan angket untuk mengukur konsep khalifah dan profesionalisme
mengetengahkan model pemahaman teks yang sederhana guru madrasah. Data dianalisis menggunakan statistik
namun mengena sesuai dengan akronim nama jam'iyyahnya. deskriptif untuk perihal tingkatan variabel serta statistik
inferensial untuk menguji hipotesisi yang dibina melalui ujian t,
Kata Kunci: solidaritas sosial, Lay Exegesis ANNOVA, dan regresi linier sederhana. Hasil penelitian
menunjukkan bahwa tahap konsep khalifah berada dalam
tahap yang tinggi, sementara profesionalisme guru madrasah
aliyah berada pada tahap yang rendah. Hasil penelitian dapat
Chair: Imam Mustofa, S.H.I., M.S.I.
membuktikan bahwa terdapat pengaruh konsep khalifah dalam
(Jurnal Akademika IAIN Metro, Lampung) membentuk profesionalisme guru Madrasah Aliyah Se-
Provinsi Riau sebesar 74%. Penemuan penelitian ini
Tittle of Panel
Issues in Education, Knowledge Production, and Media merekemondasikan pembinaan suatu modul prevensi maupun
intervensi terhadap profesionalisme guru madrasah melalui
asas konsep khalifah. Di samping itu, sumbangan kepada
Panelists Kementerian Agama Republik Indonesia untuk penyusunan
Dr. Syahraini Tambak, S.Ag., M.A. (Universitas Islam Riau), kurikulum dengan memasukkan materi konsep khalifah pada
Wahyuddin Halim, MA., Ph.D. (UIN Alauddin Makassar), pendidikan tinggi keagamaan Islam.
Lailial Muhtifah (IAIN Pontianak), M. Jhoni (UIN Raden Fatah
Kata kunci: konsep khalifah, profesionalisme guru Madrasah
Palembang), S Mahmudah Noorhayati (Institut Agama Islam Aliyah
Sahid Bogor)

'ANRÉGURUTTA, PESANTREN, MA'AHAD 'ALY AND THE

Panel Description
REPRODUCTION OF RELIGIOUS AUTHORITY IN CONTEMPORARY
How do Muslims in Indonesia acquire discursive and practical
SOUTH SULAWESI
knowledge of Islam? How are conceptions of Islamic beliefs,
Wahyuddin Halim
values, and practices transmitted and how do they change? Who
[UIN Alauddin Makassar]
are the authorities on these issues that Muslims listen to? This
panel addresses the boarder question of how Islamic [email protected]
knowledge (de ned as what Muslims hold to be correct Islamic This paper investigates the complex issue around religious
beliefs and practices) is being produced and reproduced in authority in Islam, how it is produced and what sort of
different contexts by looking at speci c settings, institutions, institutions authorized the challenging task of reproducing it.
and religious authorities. The panelists examine four key areas The paper discusses this complex issue at local context, taking
relating to the production of knowledge: the educational as a case the use of local term anrégurutta for the concept of
authorities answers in response to teacher professionalism in 'ulamâ' as the title for the most respected religious authority
terms of khalifah, the role of Pesantren in reproduction of within the Bugis Muslim community in South Sulawesi. The
religious authority, the higher Islamic education in paper than focuses on describing Ma'ahad 'Aly As'adiyah (MAA)
65
 Knowledge Production, Education, and Media

as an intensive, special training program within Pesantren cukup untuk deskriptor pertama, baik untuk deskriptor kedua,
As'adiyah in Sengkang, Wajo, whose main purpose is to ketiga, dan keempat, dengan keunggulan pada kompetensi
reproduce new generations of religious authority. Upon memanfaatkan ICT, profesional dan pedagogik, bimbingan dan
nishing their four-year training program, the graduates of konseling, kompetensi sebagai guru sika, kompetensi
MAA are to be assigned as young or junior 'ulamâ' whose main kepribadian dan sosial, dan kelemahan pada kompetensi
task is to serve the Muslim community. Regardless of how these menggunakan peralatan laboratorium, dan menerapkan
junior 'ulamâ' would effectively perform their tasks and the penelitian pendidikan dalam pembelajaran sika; serta (2)
same time improve their religious knowledge and morality in tingkat re ektifnya dalam pembelajaran sika berbasis
their placements, they are expected to, in turn, become senior creative skill dalam kriteria baik pada dimensi produk, proses
'ulamâ' on their own right and hence eligible to be granted the dan kepribadian guru.
title anrégurutta. The paper explore the evolution and
Kata Kunci: kompetensi, guru sika, KKNI level enam
transformation of this particula junior 'ulamâ' and the various
responses from the local Muslim communities in South
Sulawesi and beyond to this program.
ISLAMIC GENDERED STANCE AND WOMEN EMPOWERMENT:
STUDI PEMIKIRAN DAN MODEL PEMBERDAYAAN NYAI
Keywords: anrégurutta, 'ulamâ', pesantren, religious authority, DI PP. NURUL JADID PAITON
As'adiyah, Islamic education Siti Mahmudah Noorhayati
[Institut Agama Islam Sahid Bogor]
DESIGN MODEL IMPLEMENTATION SMM ISO 9001: 2015 afi[email protected]
WITH INTEGRATING SNPT 2015 IN FTIK IAIN PONTIANAK Berdasarkan penelitian peneliti sebelumnya, ada beberapa
Lailial Muhtifah model pemberdayaan perempuan yang dilakukan oleh para bu
[State Institute of Islamic Studies Pontianak] Nyai (panggilan bagi isteri kyai di lingkungan pondok
[email protected] pesantren), khususnya di Pondok Pesantren Nurul Jadid,
Paiton, Probolinggo. Seperti, mereka terlibat melatih para wali
The purpose of this article two research focuses: rst, the
santri puteri di lingkungan pondok pesantren, mendesain (non-
quality improvement of the Teacher Training and Terbia Faculty
participant) budaya berbasis gender dalam pembelajaran di
(TTTF) to date (2016) prior to the integration of QMS ISO 9001:
pondok pesantren, serta terlibat aktif (full-participant) untuk
2015 with SNPT No. 44/2015 at FTIK IAIN Pontianak; second, to
menyadarkan model kehidupan berbasis gender di bagi santri
propose a nding a productive model development design to
puteri. Hari ini, beberapa model peran pemberdayaan itu
improve the quality of e TTTF. The study is research and
bertambah; tidak sekedar tiga model terbatas teritorial di atas.
development (RND) with a qualitative and quantitative
Lebih dari itu, para bu nyai di lingkungan Pondok Pesantren
approach. Findings showed the quality at FTIK IAIN Pontianak
Nurul Jadid, Paiton juga terlibat pada aktivitas social, ekonomi,
at this time is the implementation of the 7 BAN-PT standards in
dan politik masyarakat luas. Untuk mencapai tujuan
2015, it tends to fall into the "Good Plus" category with an
pemberdayaan tersebut, tentunya, membutuhkan banyak
average score of 72.60. The design model implementation a
pendekatan yang baru; mulai dari penyadaran terhadap
factual model of "Integrated Standards for Educational
masyarakat tentang pentingnya gender, perlakukan setara
Effectiveness (ISEE) . QMS ISO 9001:2015 has become the main
terhadap perempuan, dan bagaimana cara mengoptimalisasi
foundation in the development of the model, because the quality
kekuatan serta kebersamaan yang dimiliki perempuan.
of the faculty (institution) is determined by the quality of its
Keberadaan tulisan ini adalah untuk menjabarkan bagaimana
leaders.
model-model pemberdayaan baru yang dilakukan para Bu Nyai
Keywords: SMM ISO, SNPT, FTIK di lingkungan Pondok Pesantren. Nurul Jadid, Paiton,
Probolinggo. Apa persepsi yang mereka yakini tentang gender,
STUDI KETERCAPAIAN KKNI GURU FISIKA DAN REFLEKSINYA serta bagaimana model penyampaian yang efektif untuk
DALAM PEMBELAJARAN BERBASIS CREATIVE SKILL ACHIEVEMENT membentuk kesadaran gender di luar pondok pesantren
INQF AND REFLECTION IN CREATIVE SKILL-BASED PHYSICS berdasarkan pada nilai-nilai gender yang mereka pahami.
TEACHING Selain itu, penulis juga akan melakukan analisis problem
terhadap perbedaan pandangan Bu Nyai yang terjadi di
M. Jhoni
lingkungan Pondok Pesantren Nurul Jadid, Paiton, terkait
[Program Studi Pendidikan Fisika UIN Raden Fatah
gender dan Islam.
Palembang]
[email protected]' Keywords: Islam, gender, Bu Nyai, pembedayaan perempuan

Tujuan penelitian ini mengungkapkan: (1) ketercapaian

kompetensi guru sika Prodi Pendidikan Fisika UNSRI Chair: Prof. Dr. Fatah Syukur, M.Ag.
terhadap KKNI dan (2) re ektifnya dalam pembelajaran sika (UIN Walisongo, Semarang))
berbasis creative skill. Penelitian ini merupakan survei yang
dilakukan di Kota Palembang. Subjek penelitian 12 guru sika Tittle of Panel
di bawah lima tahun dari kelulusannya, 12 guru senior sika, Knowledge production, education and media
dan 364 siswa. Data dikumpulkan melalui angket, observasi, Panelists
dokumentasi, dan wawancara, dianalisis dengan teknik Dr. Wan Hasan Wan Embong (Universiti Teknologi Malaysia), Dr.
deskriptif kuantitatif dan kualitatif. Hasil penelitian: (1) Saparudin, M.Ag. (UIN Mataram), Rezza Maulana, (UIN Sunan
ketercapaian kompetensi guru lulusan Prodi Pendidikan Fisika Kalijaga Yogyakarta), Abu Hasan Agus R (S3 IAIN Jember),
UNSRI, sudah mencapai KKNI level enam dengan kriteria Mustamar Iqbal Siregar (IAIN Langsa, Aceh)
66
 Knowledge Production, Education, and Media

Panel Description dalam lembaga pendidikan masing-masing kelompok

In the last few decades, Muslim societies have undergone an keagamaan, dan implikasinya terhadap fragmentasi sosial.
educational transformation marked by a rise in religious Sesuai dengan isu kajian, digunakan fenomenologi dan
participation and identi cation. This panel argues that religious sosiologi sebagai penedekatan, dan apparatus ideology dan
social movement organizations have been so overwhelming in contestation sebagai teori. Berdasarkan kecenderungan
their control over the regulation of content deemed immoral empiris, dapat dikatakan bahwa meskipun lembaga pendidikan
that such movements scarcely receive scholarly attention. The Islam sudah lama mengalami transformasi dan integrasi ke
power of religious movements to regulate moral life is evident in dalam sistem pendidikan nasional, namun hingga kini masih
the widespread educational institutions, ranging from menjadi wadah diseminasi dan kontestasi pembentukan
'Madrasah Separuh Masa' in Singapore, Sala Education in identitas ideologis. Integrasi tidak sekedar didorong oleh
Langsa, and Gus Dur Ideology in education. Religious control keinginan untuk mengikuti ritme modernisasi, dan
over educational institutions has always been a part of religion- memperoleh pengakuan dan dukungan nansial dari negara,
state relations before the differentiation of these institutions in tetapi lebih dari itu, juga kepentingan ideologis masing-masing
late capitalism. It also impacts on the reproduction of kelompok keagamaan. Rivalitas ini membawa pendidikan Islam
knowledge and identity in these institutions, and the case of terlibat dalam memelihara, kalau bukan memperkuat
Muslim Chinese youths in searching for their 'true' identities in fragmentasi dan kon ik sosial internal umat Islam.
education after New Order is one of the examples of the ways
Keywords: religilous ideology, Islamic education, sala , NW,
education used the force of the state to prevent competition
Muhammadiyah
from alien or indigenous religious faiths.

GENERASI MUDA TIONGHOA MUSLIM PASCA ORDE BARU:

STRATEGI PEMBINAAN AKHLAK PELAJAR MADRASAH SEPARUH REPRODUKSI IDENTITAS, PENGETAHUAN DAN RUANG SOSIAL
MASA DI SINGAPURA
Rezza Maulana
Wan Hasan Wan Embong [Fakultas Ushuluddin dan Pemikiran Islam, UIN Sunan
[Universiti Teknologi Malaysia] Kalijaga Yogyakarta]
Mohaimin Bin Tokyan [email protected]
[Universiti Teknologi Malaysia]
Misno Seiring dengan mundurnya rezim Soeharto dan revitalisasi
[STEI Tazkia Indonesia] budaya tionghoa, perhatian kajian pada kelompok minoritas
tionghoa mengalami pertambahan pesat, termasuk sub-
Pelajar remaja Muslim Singapura sentiasa dihadapkan dengan kelompok tionghoa muslim. Ditambah dengan menguatnya
cabaran pengaruh dan kesan hidup yang membimbangkan di gerakan Islam politik pasca Orde Baru, sub-kelompok ini
antaranya, kurangnya minat dan perhatian terhadap (tionghoa muslim) menjadi topik kajian yang menarik karena
pendidikan agama, cetek kefahaman terhadap Islam, serta nilai mempunyai irisan dinamis antara etnisitas dan religiusitas.
akhlak yang menurun. Usaha konkrit menanganinya telah Pada tulisan ini, penulis mencoba melengkapi kajian mengenai
diambil oleh semua pihak yang berwenang termasuk para guru tionghoa muslim Indonesia dengan menampilkan sebuah
agama melalui pengajaran agama serta perkembangan potret dinamis komunitas pemuda tionghoa muslim.
pembentukan nilai Islam di madrasah separuh masa. Kajian ini Pengamatan ini mengambil studi kasus pada komunitas
dilakukan untuk memantau strategi madrasah separuh masa pemuda tionghoa muslim di Yogyakarta, khususnya yang
dalam pembinaan akhlak di kalangan para pelajar. Teknik tergabung dalam sebuah nama Youth Chinese Moeslem (YCM)
pengumpulan data dilakukan dengan pemerhatian dalam Yogyakarta.
kelas, temu bual bersama para guru dan pelajar madrasah
separuh masa. Data yang dikutip dianalisis dengan perisian Keywords: identitas, etnis, sosial media, pengetahuan, ruang
dari sistem perisian NVivo Versi 10. Dapatan kajian publik
menunjukkan strategi yang dilakukan dalam pembinaan
akhlak pelajar separuh masa di Singapura dilakukan melalui GUS DUR IDEOLOGY AND HIS CULTURAL PRINCIPLES: A SOCIAL-
pengembangan kurikulum, seleksi para guru agama yang CURRICULUM RECONSTRUCTION OF ISLAMIC-MULTICULTURAL
memiliki kompetensi tinggi dan fasilitas pembelajaran yang EDUCATIONS
selaras dengan teknologi semasa. Abu Hasan Agus R.
Kata kunci: madrasah separuh masa, pembinaan akhlak, [Mahasiswa Program Doktor Manajemen Pesantren IAIN
muslim Singapura, kurikulum a.l.i.v.e, pelajar madrasah Jember]

PENDIDIKAN ISLAM DI TENGAH KONTESTASI IDEOLOGIS This article will concludes Gus Dur world-view of national
GERAKAN KEAGAMAAN DI LOMBOK ideology and pluralistic stance, to reconstruct new model of
Saparudin curriculum design based on social and political transformation
[Universitas Islam Negeri Mataram] nowadays. This reconstruction was important thing when
Islamism and Nationalism contested again in public sphere, as
Rivalitas antar kelompok keagamaan yang menguat sejak political campaign strategy, like was shown in Jakarta. Even Gus
reformasi 1998 menempatkan pendidikan Islam sebagai wadah Dur have no concept instructionally trough multicultural such
diseminasi dan kontestasi pembentukan identitas ideologis as this paper titled above. Systematically, this article will
masing-masing. Studi ini difokuskan pada bagaimana explore the multicultural education concept in Indonesia;
kontestasi komunal dalam pembentukan identitas ideologis curriculum social reconstruction as educational reframing
67
 Knowledge Production, Education, and Media

guidelines of multicultural educational process and system, multicultural secondary school curriculum. For the sake of
then discompose Gus Dur views of cultural and ideological future dialogue and further discussion, it will provide the
principle of Islam Indonesian identity, at last the writer will pedagogy of teaching Islam in Southeast Asian context by rst
reconstruct how Gus Dur views becoming a source of multi- brie y re ecting on the dilemmas of making 'true' Islamic
cultural education curriculum. Methodologically, it will be identity and its implication for the educational curriculum.
designed and approached with library research model and a Departing from the different experiences, the panelists attempt
biographical study. In the conclusion, the existences of Gus Dur to explore alternative pedagogical discourse in teaching
cultural and ideological view still relevant as source, multicultural subject in general, and Islam in speci c, to the
instrument, and goal of multicultural educatioan in Indonesia. students in the recent development of education. This panel
also introduces the role of Ali Mustafa Yaqub in foreseeing the
Keywords: Gus Dur, ideologi dan identitas bangsa, pendidikan
developing pedagogy of Islamic teaching to reduce radical
multikultural
movements and radicalization. It aims to ensure that students
are potential peacemakers of a future global multiethnic and
A NEW TEXTURE OF SALAFI EDUCATION: NEGOTIATION OF multicultural society.
PERENIALISM, PRAGMATISME, AND PROGRESIVISM
ON SDIT IN LANGSA, ACEHS
ASWAJA AL NAHDLIYAH, MODERATE ISLAM IDENTITIES, AND
Mustamar Iqbal Siregar
SPREADING VALUES ON YOUTH GENERATION IN LUMAJANG
[IAIN Langsa Aceh]
EAST JAVA
[email protected]
Ahmad Ihwanul Muttaqin
There are at least two shades of writing about sala education [Institut Agama Islam Syarifuddin Lumajang]
that often appear on the surface. First, try to apologically [email protected]
position the functional relevance of sala education to the state
ideology, modernity, and the reality of the nation's pluralism. At least there are three focuses of studies including in this
While the second is the opposite, precisely to criticize the article. Firstly, de ning the Aswaja al Nahdliyah which was
concept of sala education, which because of its conservatism, promoted by Nahdlatul Ulama scholars after 33td congress
is seen less friendly with the ideology of the state and the reality held in Jombang, East Java. Secondly, exploring the modes of
of nationality. Meanwhile, this article is a bit more unique. In it preaches strategically which are formulated by Aswaja Centre
discusses the existence of operational facts that cause dilemma teamwork to assist and guide young generation can understand
between sala education which in fact is perenialis with what it is, and how to implement it in the real-live. Thirdly,
paradigm of pragmatism and progressiveism. Uniquely, these reading the roles using constructivism theory and generalize it
three contradictory paradigms are actually "negotiating", to all forms of religious organization in Indonesia, at whole. The
forced or not, in the operationalization of education at SDIT in focuses above will be projected on one locus place of study; in
Langsa, Aceh. So as to encourage the possibility of Lumajang Eas Java. Methodologically, this article will use a
metamorphosis sala education in the direction of a new qualitative-phenomenological model of research and Creswell
texture called "sala progresif". This methodological creation model of analysis. In the end, like mentioned on the focus of
based on phenomenological data is expected to be the top study, this article will be generalized substantially to make a
model of the basic philosophical formula for sala education in moderate-tolerance and religious Moslem young citizenship
Indonesia. based on Aswaja an Nahdliyah as valuable theology in
Keywords: Sala education, paradigm negotiation, new texture, Indonesia.
SDIT Langsa
Kata Kunci: peran struktural, pemikiran aswaja al-nahdhiyah,
kepemudaan

Chair: Prof. Dr. H. Budihardjo, M. Ag (IAIN Salatiga)

ISLAM INDONESIA MODERAT:
Tittle of Panel PERSPEKTIF PANDANGAN ULAMA HADIS INDONESIA
Identity, Education, Multiculturalism, and the Spread of Fatihunnada
Moderate Moslem Identities in Indonesia [Universitas Islam Negeri Syarif Hidayatullah Jakarta]
Panelists [email protected]
Ahmad Ihwanul Muttaqin (Institut Agama Islam Syarifuddin
Artikel ini mengkaji pandangan ahli hadis Indonesia yang
Lumajang), Fatihunnada, Lc., M.A. (UIN Syarif Hidayatullah
moderat terhadap beberapa persoalan bangsa. Ahli hadis
Jakarta), Tedi Rohadi (IAIN Syekh Nurjati Cirebon), Muslih (UIN
Indonesia memahami teks keagamaan berdasarkan
Walisongo Semarang), M Fadli Havera (STAI Taruna Surabaya), pengalaman intelektual serta pengalaman sosial interaksi
Prof. Dr. H. Budihardjo, M. Ag. (IAIN Salatiga) dengan permasalahan bangsa yang dihadapi. Sehingga muncul
sebuah konsep ajaran Islam yang mampu diterima oleh
Panel Description
masyarakat Indonesia yang memiliki karekter ramah terhadap
This panel analyzes a multicultural identity in the circle of sesama. Artikel ini menggunakan metode kualitatif yang
education in Indonesian context. It will explore the rationale for menitikberatkan pada pemahaman data-data dengan cara
teaching about 'moderate' religion in public schools, the role of klasi kasi. Sumber data artikel ini ada dua macam, yaitu 1)
Islam and Muslims in a multicultural society, and discuss Literatur seperti Islam is not oly for muslims karya Ali Mustafa
numerous ways in which Islam can be incorporated into Yaqub dan 2) Media berita yang memuat respon ahli hadis
68
 Knowledge Production, Education, and Media

Indonesia terhadap beberapa persoalan sosial, politik dan Keywords: Islam in the West, Islamic education, Muslim
budaya yang terjadi di masyarakat. Kemudian dikritisi dan identity, multicultural society, Netherlands
dibandingkan dengan cara pandang kelompok radikal,
sehingga terlihat jelas karakter moderat pandangan ahli hadis INTERFAITH LIFE PILLARS
Indonesia. Artikel ini mendukung pendapat Azra dan Eliraz yang (STUDY IN 'PESANTREN BALI BINA INSANI YAYASAN LA RAYBA')
mengatakan karakter Islam Nusantara adalah Islam yang
moderat yang juga disebut sebagai Islam inklusif, akomodatif M. Fadli Havera [STAI Taruna Surabaya], Muhammad Fahmi
dan toleran. [UIN Sunan Ampel], Lia Istifhama [STAI Taruna Surabaya]
[email protected]
Kata Kunci: Islam Indonesia, moderat, ahli hadis
This article re ected a paradigm and practic of management of
MULTICULTURALLY RESPONSIVE TEACHING: the 'Pesantren Bali Bina Insani Yayasan La Rayba' can be
A SOCIAL RECONSTRUCTION IN REDUCING RADICALIZATION reconcile teachers that interfaith (Islam and Hindu) in its
AND EXTREMISM institution. The data required were collected by interview,
Tedi Rohadi observation, documentation, and Focus Group Discussion. The
[IAIN Syekh Nurjati Cirebon] data were analyzed by an interactive model analysis techniques
[email protected] in the style of Miles & Huberman steps of data collection, data
Indonesia has been a country with multi-ethnics, cultures, and reduction, data display, and conclusion. The results showed:
religions. These diversities become its own wealth and The rst, Paradigm 'Pesantren Yayasan La Rayba' in reconcile
treasures as well as dangers. The differences will create teachers of Islam and Hindu was the prioritization tolerance
dynamic and meaningful human lives. On the other hand, they (tasamuh) attitude. This is relevant with the vision and mission
posit potential radicalization and con icts that will explode pesantren. Vision pesantren is "Making pesantren as a source of
anytime due to their differing meaning and perception. knowledge, skills and civilizations in order to serve the religion,
Education is a solution since it plays a role of social the nation and the state". While the mission closest to the
reconstruction. It can not only maintain ethnic, linguistic and paradigm acceptance Hindu teachers are "making Islam
cultural diversity but also achieve social inclusion, equity and Rahmatan lil 'Alamin in a variety of community service activities
intercultural understanding. The paper aims to report the result and make friends with all people regardless ethnic,
of the rst stage of research and development study in geographical and ideological". The second, practic of
developing instructional model based on multicultural, local management 'Pesantren Yayasan La Rayba' done by a
wisdom, and literacy perspectives at Salaf and Kholaf professional. In its management does not promote a religious
Pesantren in West Java. The model consists of three variables symbol, but the essence of Islam is prioritizated. Pesantren also
which are variable of context, process, and product. The does not accentuate differences of religion, ethnicity and tribe,
expected product is the students' competencies and awareness so the existence of religious communities (Muslim and Hindu)
of how to cater differences in order to have moderate can live in harmony in the pesantren. People in pesantren never
perspective. The expected outcome of the model is to equip questions the issue of different religions in pesantren. For them,
students of pesantren with outward-looking perspectives and the important duties properly and professionally in accordance
provide them with inward looking-perspectives to be with the mandate given to them.
multiculturally literate and democratic Keywords: Interfaith, Life Pillars and 'Pesantren Bali Bina
Keywords: model, multicultural, local wisdom, teaching, Insani Yayasan La Rayba'.
literacy
THE CHARACTER EDUCATION VALUES IN QUR'ANIC VERSES
RECONSTRUCTION OF MUSLIM IDENTITY IN MULTICULTURAL Budihardjo
SOCIETY Novi Tazkiyatun Nihayah
Muslih [IAIN Salatiga Jawa Tengah]
[Faculty of Education and Teacher Training [email protected]
State Islamic University Walisongo Semarang] Character education are one of the main goals of education and
[email protected] important due to the common believe that there is the
The eagerness of Muslim immigrants in the Netherlands to degeneration of ethic and moral of the learners, and also due
have education based on their culture and religion can be the rise of juvenile delinquency. This particular research is
understood as an effort to protect their culturen and identity as intended to reveal whether studies about character education in
Muslims. Their effort to establish Islamic school in this country, al-Qur an will provide a particular kind of character education
even though guaranteed by the State's Constitution, on practical based on Qur anic verses, and character education as
level however, is very often dif cult to materialize. Reaction presented in Qur anic verses with those presented in
from outside Muslim community in Dutch society is often curriculum 2013, the researcher used descriptive comparative
negative toward Islamic education. The opposing opinions are approach, library research as the kind of research, and the use
critical and consider the Islamic education in the Netherlands is of documentary for collecting the data. This study shows that
undesirable as it can slow the process of integration into Dutch there are some character education as presented in Qur anic
society. This paper explores Islamic education in the verses and that there is a relevance between character
Netherlands from historical perspective, analyzes factors that education values in curriculum 2013. It is concluded that the
lead to its realization by Muslim immigrants in this country, and character education as presented in Qur anic verses suggest
discusses the role that the Islamic education play in the Dutch similar goals as the character education value in curriculum
society. 2013.
69
 Religion and Popular Culture

Religion and Popular Culture education. This paper explores the relationships between
Islamic schools, characterized by 'foreign Islam' and urban
Chair: Dr. Yanwar Pribadi (UIN Sultan Maulana Hasanuddin Muslims' culture, represented by new middle-class Muslims in
Banten) the context of the development of identity politics. Speci cally,
this paper focuses on the identi cation and analysis of
Tittle of Panel individual and particular groups' identity politics, and the
In Search of 'True' Identity: Everyday Interactions between structure and con guration that forms and in uences Muslim
Religion and Popular Culture in Indonesia groups in Serang in opting Islamic schools for their children.
Panelists Keywords: Islamic identity, Islamic school, urban Muslim
Dr. Yanwar Pribadi (UIN Sultan Maulana Hasanuddin Banten),
Muhammad Latif Fauzi, M.A. (IAIN Surakarta-Leiden PIETY, PROPRIETY, AND FELICITY: SANTRI YOUTH'S MARRIAGES
University), Wahyudi Akmaliah, M.A. (PMB-LIPI), Al Farabi, IN RURAL EASTERN JAVA
M.H.I. (LIAS-Leiden University). Subkhi Ridho, M.Hum. Muhammad Latif Fauzi
(Institute of Islamic and Political Studies Yogyakarta) [IAIN Surakarta-Leiden University]
muhlatiff[email protected]
Panel Description
Indonesia has faced a seemingly stagnation of democracy in the Marriage and sexuality in Indonesia operate within a
aftermath of Reformasi and is called into question in terms of complicated myriad of religious ideology, local norms, social
the quality of democracy in aspects such as the lack of strong class, and cultural identities. This paper investigates the ideas
and autonomous civil society, the frequence of ethnic and and practices of arranged marriage among santri-married-
religious violence, and the pervasiveness of populism, youths. It speci cally deals with their experiences and
clientelism, and corruption. Nowadays, certain religious groups perceptions over what it means to be married off (dijodohkan) by
have claimed recognition of their identity as the most parents. Based on an ethnographic eldwork in a village in the
appropriate, proposing it to be the ideal socio-cultural identity Pasuruan regency, this paper argues that marriage remains a
for the whole nation. In the meantime, the penetration of local symbol of socio-religious contracts between families, in which
and transnational popular culture has been rampant, especially different ideas of ethics are entangled. Arranged marriage has
among the youth, transforming it to be the most-sought been perceived in the framework of piety which manifests in
element that forms and charaterizes their identity. One of the several ways: accomplishing worship (menyempurnakan
challenges observed from these circumstances is the myriad of ibadah) and establishing a lineage (menambah keturunan).
struggles between different discourses and social groups for Their practices are also bound within the local notions of
hegemonic power. This panel explores the complex landscape propriety (kesopanan), such as fear of not being taken (takut
of the interactions between religion and popular culture in tidak laku) and alleviation of the family's nancial
Indonesia. Among the central questions are, who are these burden(kasihan orang tua). Despite unpleasant processes prior
groups? What kind of identity are they searching of? What do to marriage, they remain encouraged to hold a felicitous
they stand for? What sort of interactions can we observe? Where household (membangun rumah tangga bahagia).
is the position of the state? What implications may they have in
relation with the whole landscape of religion, identity and IDENTITY, PLEASURE, AND DIGITAL ECONOMY: RIA RICIS AS A “NEW
citizenship in Indonesia? This panel will attempt to answer the PLATFORM” OF ISLAMIC POPULAR CULTURE
questions from interdisciplinary perspectives, ranging from
Wahyudi Akmaliah
sociology, anthropology, political science, law, and history.
[PMB LIPI]
Through collaborative works with a number of renowned
[email protected]
Indonesian journals, the papers are expected to be published
there after having feedback from the conference's participants The presence of social media changes not only the landscape of
and experts. popular culture, but also the structure and the agency.
Nowadays, social media can turn ordinary people to celebrities.
“ISLAMIC” IDENTITY POLITICS IN SERANG, BANTEN: Using Instagram and YouTube, RiaRicis has become a celebrity-
THE RELATIONSHIPS BETWEEN ISLAMIC SCHOOLS AND URBAN preacher who shows her Islamic identity through preaching in a
MUSLIMS' CULTURE casual way, and earns money from her uploaded videos in social
media. Based on a case study of this gure, this paper raises
Yanwar Pribadi
questions related to Islamic popular culture in Indonesia: How
[UIN Sultan Maulana Hasanuddin Banten]
do Indonesian Muslims de ne their public sphere? How
[email protected]
doIndonesian Muslimscommunicate on social media in the
midst of Islamization? What are the possibletensions for Ria
Identity politics in Indonesia has been frequently marked by the Ricis as a micro-celebrity when facing aspects such as Islamic
complexities of alliance and competition between Islam and identities, pleasure, and economic bene ts? This paper argues
forms of foreign and local culture in mutually bene cial that the new media platform has not only affected Indonesian
relationships. The interactions can be descibed as an arena of Muslims' lifestyles, but also the way in which they negotiate
contestation, in which the competing parties make use of notions of Islamic values, secular life, and economic interests.
various types of Islamic symbols. The continual interactions
have set up new identity politics in Serang, Banten, where the
research takes place, that inidicates the reciprocal between
'local Islam' and 'foreign Islam' in various aspects, such as
70
 Religion and Popular Culture

DIVORCE AND IDENTITY: CHALLENGING THE ESTABLISHED

“TRADITION” Chair: Achmad Uzair Fauzan, PhD (UIN Sunan Kalijaga
Al Farabi Yogyakarta)
[LIAS-Leiden University]
[email protected] Tittle of Panel
Projecting Selves: Islam, Capital, and Identity Construction
The widespread use of internet and social media has in Anime Culture
contributed to shaping the already complex setting where
different identities emerge and negotiate. This changing Panelists
landscape furthermore challenges people to rede ne their Achmad Uzair Fauzan, PhD (UIN Sunan Kalijaga Yogyakarta)
identities as re ected through the experience of people of M. Endy Saputro, M.A. (IAIN Surakarta), Rika Iffati Farihah
Mukomuko in obtaining a divorce. In due course, they are (Graduate Student UGM Yogyakarta). Dewi Nur T (UIN Sunan
geographically identi ed as: rst, those mainly residing in the Kalijaga Yogyakarta). Slamet Ernawati (UIN Sunan Kalijaga)
upstream-downstream (hulu-hilir) settlements who comply
with their own adatpegangpakai; second, those scattered in Panel Description
many enclaves through state-promoted migration and private-
plantation settlements who attach themselves to national The expansion of internet and entertainment industry has
adat ; and, third, those living in urban areas who adhere to more promoted anime and animation as a promising sector in the so-
diverse traditions. Along with the inherently extensive impacts called creative industries. Association of Japanese Animation
of the new landscape, the boundaries are blurred and the recorded the industry's consistent market value increase for six
already established setting is put into question. By presenting consecutive years to 1.82 billion yen in 2015, a sign likely
some divorcee pro les, this paper portraits how the actors attributed to Cool Japan strategy of promoting creative
rede ne their identities, renegotiate their positions and even (particularly content) industry to balance its declining
challenge the already established tradition in dissolving their manufacturing industry. Re ecting on the world's growing
marriages. market and the country's perceived potentials, Indonesian
Agency for Creative Industries even speci cally drafted a 2015-
2019 blueprint to develop the animation industry as part of its
NEW MIDDLE-CLASS MUSLIMAH'S INSTANT MESSAGES:
plan to boost the Industries contribution to GDP to 12% by 2019.
A STUDY ON ISLAMIC IDENTITY IN “ISLAMIC” WHATSAPP GROUPS
With this capital penetration and advanced capitalism as the
Subkhi Ridho background, this panel seeks to explore the relations between
[Institute of Islamic and Political Studies Yogyakarta] the growth of anime culture (which extends from anime to
[email protected] anime related entertainment such as animation and costume
playing) and the construction of identities among a particular
In post-modern age, people produce a bulk-range of messages.
segment of Muslim population: the youth. This particular
Nevertheless, the audience is increasingly clustered on the
segment is purposively chosen to provide a more dynamic
basis of interests. This paper observes the discourses in three
explanation to their contemporary identity construction vis-à-
WhatsAppgroupsof Pengajian Madina, Pengajian Sa na, and
vis global culture and capitalism. Rather than seeing them as
Pengajian Al-Hijrah whose members consistof urban middle-
submissive to global (Islamic) narrative as commonly shown in
class female Muslims mostly residingin Yogyakarta. Members
many recent state-driven security studies, Moslem youth has
of these congregation groups are mostly middle-class women
been actively innovating, creating, performing, negotiating as
who are socio-economically advantaged and well educated.
well as transforming their values in the culture where they
This paper also investigates their ideas and practices on being a
participate both as consumers and producers.
Muslim. In terms of research methods, the visibility of Islamism
Joining this panel are ve panelists who will offer a survey
and populism ideas that may well be observed from their
literature on the relations between anime and youth identity,
everyday interactions can also serve as a framework of online
analyses on negotiation of norms in foreign imported anime
ethnography methods. This paper is expected to understand the
costume playing, construction and contestation against
constellations of the broader middle-class Muslims that in turn
Moslemness in animation, anime as a safe haven for negotiating
will help to seek their association with recent series of popular
identities and hetero-normativity, and discursive plays and
demonstrations in the name of religion, such as AksiBela Islam
contestation of morals in online comics. In advancing their
411 and 212.
analyses, panelists would employ interdisciplinary approaches
by combining discourse analysis, media studies, sociological as
well as phenomenological perspectives.
By focusing on the Indonesian Moslem youth's anime culture, a
this panel expects to provide a spotlight to a eld which has been
otherwise underrepresented in research on Moslem and their
identities as well as offer a more nuanced explanation about the
youth's identity construction amidst Islamist narratives and
contemporary capitalism.

71
 Religion and Popular Culture

ANIME AND YOUTH GLOBAL CULTURE: A LITERATURE SURVEY where they ght to give meanings to things. Religion, or more
Achmad Uzair Fauzan accurately the interpretation of it, is among the most important
[Lecturer at Department of Sociology, UIN Sunan Kalijaga aspect of culture and identity in Indonesia, and it is also an
Yogyakarta] object of contest. Lately, there is a sharper polarization between
[email protected] Muslims in Indonesia. Fiery arguments and bitter ght to be the
ultimate representation /interpretation of Islam is happening
Being generally the most media and technologically literate on daily basis on the internet, social media in particular.
group in the society, the youth constitutes the biggest market for Assuming that this contestation also happens in comic world, in
global media culture such as anime and animation. While it is this paper, the content of some of the most popular
commonly agreed that production of popular media has been manga/comics with Islamic content will be reviewed and
growing and consumed by the youth across cultures and analyzed using content analysis/discourse analysis.
boundaries, many researchers have expressed disagreements Keywords: manga, comics, Islam, moral, youth
about whether this production and consumption of popular
media represent a homogenizing force of the global youth or BOYS LOVE, GENDER AND IDENTITIES: FUJOSHI AS A SUB-CULTURE
enabling environment where they negotiate their identities in Dewi Nur T.
between the penetration of global culture and preservation of
[Faculty of Social Sciences and Humanities, UIN Sunan
existing norms. By carrying out a literature survey, this paper
Kalijaga Yogyakarta]
seeks to identify competing perspectives and approaches in the
[email protected]
existing studies on anime and youth global culture. It
particularly aims to draw a theoretical map to gain a deeper As an anime genre that expresses supports for same-sex
knowledge on the relations between the proliferation of popular relationships, boys love has been commonly portrayed as a
media and communication technology and the emerging hybrid popular platform to contest hetero-normativity. While there has
culture among the youth. been a growing literature to analyze the discursive patterns of
Keywords: anime, youth culture, globalization this contest in boys love and inside the minds of their creators,
only a few sociological studies have been carried out to analyze
REPRESENTING MUSLIM IDENTITIES IN THREE ANIMATED the meanings of boys love to their fans (called fujoshi) and the
CARTOONS process through which they develop their gender identities. As
an attempt to provide a more dynamic analysis through a
M. Endy Saputro sociological perspective, this paper focuses on the contexts of
[IAIN Surakarta, Central Java] the birth of fujoshi, the meanings they attribute to boys love, and
[email protected] the development of their sexual awareness as well as their
understandings on homosexuality. Contrary to the blanket
This paper aims to analyze representations of Muslim identities
description given by the existing literature to boys love as a
in Indonesia, Malaysia and Pakistan, mainly focusing on Adit
rebellion against hetero-normativity , this paper suggests that
Sopo Jarwo, Upin & Ipin and Burka Avenger. In academic-scape,
fujoshi have developed various gender identities and give
animated cartoon may be the eld that has been marginalized
multiple interpretations about the meanings of boys love.
by social science and humanities world. In contrast, these
animated cartoons may construct and contest everyday life of Keywords: fujoshi, boys love, gender identities, hetero-
Muslim identities. I argue that these animated cartoons have normativity
situated multiple Muslim identities for which non-essential
AKU BERKOSTUM, MAKA AKU ADA: NEGOSIASI IDENTITAS
characters embedded within. To explore more deeply this
representation may contribute to realize the implicit COSPLAYER DI KOMUNITAS ANOMAN YOGYAKARTA
c o n s t r u c t i o n o f a n i m a t e d c a r t o o n t o w a rd M u s l i m Slamet Ernawati
representations. [Faculty of Social Sciences and Humanities, UIN Sunan
Kalijaga Yogyakarta]
Keywords: popular culture, Upin & Ipin, Burka Avenger, Adit
[email protected]
Sopo Jarwo, animation, identities
Cosplay (costume play) merujuk pada aktivitas seseorang
PICTURING RELIGION: ISLAMIC VALUES ON ONLINE COMICS dalam memerankan karakter ksi dari sebuah anime, manga,
Rika Iffati Farihah tokusatsu, game, atau idol Jepang dengan mengenakan
[Faculty of Psychology, Gadjah Mada University of kostum dan merias wajah mereka secara detail menyerupai
karakter tokoh aslinya. Cosplay merupakan salah satu dari
Yogyakarta]
produk budaya populer Jepang yang berkembang di Indonesia
[email protected]
terutama di kota-kota besar seperti Jakarta, Bandung,
Youngsters are so impressionable. Many things can in uence Surabaya, Padang dan Yogyakarta, dimana terjadi pertemuan
their process of developing a sense of self and identity, including antara konsentrasi demogra anak muda, industri pendidikan
various media they consume such as books and manga. The yang berorientasi pada studi Jepang, kemudahan akses pada
effects of readings in general or reading ction in particular on produk budaya Jepang dan inovasi kapital yang memanipulasi
the psychological aspects of the youth are relatively well faktor-faktor tersebut. Untuk merealisasikan karakter ksi
researched. Comics are no exception, even in their latest dalam gur nyata, cosplayer dituntut tidak hanya kemampuan
development in online form. These facts are well known and menyiasati keterbatasan material kostum tetapi juga totalitas
many people see this medium (comic) as their battleground of untuk menghadirkan orisinalitas gurnya. Totalitas ini menjadi
in uencing future generation. Comics/manga is a medium tantangan berat karena adanya persepsi ketidaksesuaian
72
 Religion and Popular Culture

antara norma keseharian cosplayer dengan peran yang mereka RADIKALISME ISLAM POPULER: ANALISIS WACANA KRITIS
adopsi dari budaya Jepang. Dengan mengambil sampel TERHADAP BAHASA USTADZ SELEBRITIS DALAM AKSI BELA ISLAM
cosplayer hijaber dan cross-dress cosplayer (yang memainkan Makyun Subuki
peran lawan jenis), paper ini secara khusus hendak [UIN Syarif Hidayatullah Jakarta]
mengeksplorasi negosiasi yang dilakukan oleh para pemain [email protected]
kostum ini ketika dihadapkan pada norma yang dikehendaki
oleh publik asal mereka sekaligus tetap mendapatkan Banyak akademisi beranggapan bahwa aksi bela Islam yang
pengakuan dari komunitas cosplayer yang menuntut menuntut proses hukum terhadap Basuki Tjahaja Purnama
orisinalitas. disusupi sekaligus menandai bangkitnya gerakan Islam radikal
di Indonesia. Anggapan yang tidak sepenuhnya benar, tetapi
Katakunci: cosplayer, komunitas anoman, negosiasi identitas
tidak bisa juga disebut salah. Tulisan ini bertujuan
mendeskripsikan bagaimana radikalisme Islam turut berperan
dalam menggerakkan massa untuk berpartisipasi dalam aksi
Chair: Dr. Makyun Subuki (UIN Syarif Hidayatullah Jakarta) bela Islam melalui jalur media populer. Kerangka metodologi
yang digunakan dalam tulisan ini adalah analisis wacana kritis.
Tittle of Panel Data yang diteliti merupakan praktik diskursif ustadz selebritis
Aksi Bela Islam: Agama, Gerakan Sosial, dan Budaya dalam menggerakkan massa untuk mengikuti aksi bela Islam.
Populer Analisis terhadap dimensi tekstual menunjukkan bahwa
praktik diskursif yang dilakukan oleh ustadz selebritis dalam
Panelists menggerakkan aksi bela Islam memiliki
Rahmat Hidayatullah (Pusat Studi Islam dan Kenegaraan interdiskursivitas/intertekstualitas dengan praktik diskursif
Indonesia), Akhmad Zaky, M.Hum. (UIN Syarif Hidayatullah tokoh-tokoh tertentu yang selama ini menjadi simbol
Jakarta), Dina Amalia Susanto (Badan Pengembangan dan radikalisme Islam di Indonesia. Selanjutnya, secara bersama-
Pembinaan Bahasa), Rosida Erowati (UIN Syarif Hidayatullah sama, keseluruhan praktik diskursif tersebut ditambah
Jakarta), Ahmad Bahtiar (S3 Universitas Negeri Sebelas Maret praktik diskursif lainnya yang juga menunjukkan
Surakarta) interdiskursivitas membentuk sebuah semesta wacana (order
of discourse) mengenai Islam populer yang radikal. Analisis
Panel Description terhadap dimensi praktik sosial dari teks selanjutnya
menunjukkan bahwa rujukan terhadap semesta wacana yang
Salah satu fenomena keagamaan penting yang mendapat
sama inilah yang menggerakkan massa untuk turut
perhatian besar masyarakat akademik belakangan ini adalah
berpartisipasi dalam aksi bela Islam.
demonstrasi memenjarakan Ahok yang dilakukan secara
Katakunci: ustadz selebritis, praktik diskursif, semesta
berkala pada 14 Oktober 2016, 4 November 2016, dan pada 2
wacana, radikalisme, interdiskursivitas
Desember 2016. Aksi tersebut dipicu oleh pidato Basuki Tjahaja
Purnama, atau lebih sering disebut Ahok, di Kepulauan Seribu MUSIK, POLITIK PERSETERUAN DAN IDENTITAS KOLEKTIF DALAM
pada 27 September 2016 yang baru menjadi kontroversi setelah PARADE AKSI BELA ISLAM DI LANGIT JAKARTA
Buni Yani menyunting dan mengunggahnya melalui laman
Rahmat Hidayatullah
Facebook-nya pada 6 Oktober 2016. Setelah potongan video ini
[Pusat Studi Islam dan Kenegaraan Indonesia]
tersebar luas dan juga dikeluarkannya Pendapat dan Sikap
[email protected]
Keagamaan Majelis Ulama Indonesia secara resmi ,
muncullah serangkaian demonstrasi, yang dinamai Aksi Bela Penelitian ini bermaksud mengkaji peran musik sebagai
Islam, yang digerakkan secara sistematis oleh Gerakan repertoar perseteruan yang digunakan untuk memperkuat
Nasional Pengawal Fatwa Majelis Ulama Indonesia (GNPF- identitas kolektif para partisipan dalam rangkaian demonstrasi
MUI) untuk menuntut proses hukum kepada Ahok. kolosal Aksi Bela Islam (ABI) di jantung Ibu Kota pada
Meskipun sangat menarik untuk mengkaji fenomena aksi bela penghujung 2016. Dalam peristiwa tersebut, Rizieq Shihab,
Islam dari sudut pandang doktrin agama dan politik pemilihan pimpinan Front Pembela Islam (FPI) sekaligus aktor utama ABI,
gubernur DKI Jakarta, para penulis dalam panel ini lebih setidaknya menciptakan dua karya musik, yakni Mars Aksi
tertarik untuk menganalisis aksi bela Islam sebagai fenomena Bela Islam dan Si Ahok Durjana . Penelitian ini hendak
kebudayaan biasa, serupa dengan fenomena kebudayaan menunjukkan bahwa, meskipun ABI bertautan erat dengan
lainnya, misalnya musik populer, industri busana muslim, dan agenda dan kepentingan politik kaum elit dalam kontestasi
reality show. Dengan melihat aksi bela Islam sebagai fenomena Pilkada DKI Jakarta 2017, keberhasilan mobilisasi massa
kebudayaan pada umumnya, panel ini merepresentasikan ratusan ribu Muslim di sekitar Tugu Monas itu tidak dapat
kajian interdisipliner dari tiga pendekatan utama: kajian agama dilepaskan dari penggunaan kreatif media dan budaya
(religious studies), kajian budaya (cultural studies), dan teori populer termasuk musik oleh intelektual gerakan sebagai
gerakan sosial (social movement theory). Pendekatan strategi pembingkaian untuk merekrut konstituen potensial,
interdisipliner ini bertolak dari asumsi bahwa persentuhan menanamkan perasaan emosional dan mende nisikan aksi
antara agama, gerakan sosial, dan budaya populer kolektif sebagai agenda Jihad Melawan Penistaan Agama .
sebagaimana direpresentasikan oleh gerakan Aksi Bela Penelitian ini menggunakan teori gerakan sosial baru yang
Islam merupakan gejala sosial-keagamaan yang kompleks lebih menekankan faktor-faktor kultural daripada faktor-faktor
dan multidimensi, sehingga tidak memadai jika didekati dari struktural dalam dinamika gerakan sosial.
disiplin tunggal. Oleh karena itu, kajian terhadap fenomena Katakunci: musik, gerakan sosial, budaya populer, politik
tersbut perlu melibatkan pendekatan dan perspektif teoretis perseteruan, pembingkaian, identitas kolektif, tindakan
yang berwawasan interdisipliner. identitas
73
 Religion and Popular Culture

MEDIA SOSIAL DAN AKSI BELA ISLAM: TATAPAN DAN AKTIVISME PEREMPUAN DALAM AKSI BELA ISLAM
SEBUAH USAHA MEREBUT RUANG PUBLIK
Rosida Erowati dan Novi Diah Haryanti
Ahmad Zakky [UIN Syarif Hidayatullah Jakarta]
[UIN Syarif Hidayatullah Jakarta] [email protected]
[email protected]
Perempuan memegang peranan penting dalam Aksi Bela
Islam. Peranan mereka terlihat melalui munculnya Forum
Perkembangan teknologi informasi memberikan wajah baru
Perempuan Bicara yang dimotori oleh Ummu Ha zh yang
dalam gerakan sosial saat ini, khususnya pada Aksi Bela Islam
secara aktif mengajak kaum perempuan ikut terlibat dalam
yang terjadi di Jakarta. Media sosial, sebagai salah satu bentuk
aksi tersebut. Selain itu, secara masif, kaum perempuan
dari perkembangan teknologi informasi, dianggap berperan
menunjukkan dukungannya melalui berbagai ekspresi, salah
besar dalam memengaruhi masyarakat untuk terlibat aktif
satunya swafoto dengan latar belakang para simpatisan aksi,
dalam demonstrasi yang mengatasnamakan Aksi Bela Islam.
juga melalui fesyen atau cara berpakaian yang dapat
Dengan menggunakan berbagai teks dan video yang terdapat
diidenti kasi sebagai fesyen khas Aksi Bela Islam. Tindakan-
pada media sosial, penelitian ini menelaah bagaimana, secara
tindakan tersebut dapat dimaknai sebagai upaya
persuasif, media sosial dapat mempengaruhi masyarakat
mengartikulasikan Aksi Bela Islam sebagai bagian dari
untuk berpartisipasi dalam Aksi Bela Islam. Dalam konteks ini,
identitas muslimah. Penelitian ini bertujuan mengungkap
media sosial akan diandaikan sebagai ruang publik
modus representasi yang digunakan oleh kaum perempuan
(publicsphere) baru di tengah masyarakat Indonesia. Selain itu,
untuk menggalang dukungan tersebut, yang terlihat melalui
penelitian ini juga melihat bagaimana penggunaan media
berbagai teks berita dan foto. Melalui teori female gaze, budaya
sosial dalam pertarungan di ranah wacana tentang kasus
populer, identitas, representasi, dan gerakan sosial baru,
penistaan al Qur'an yang disangkakan kepada Basuki Tjahaja
terlihat bahwa Aksi Bela Islam diartikulasikan oleh kaum
Purnama, sehingga dapat terlihat peran signi kan media sosial
perempuan simpatisan aksi sebagai identitas muslimah yang
dalam menggerakkan Aksi Bela Islam.
direpresentasikan melalui kepemimpinan perempuan dan
kepedulian terhadap isu-isu non-domestik. Representasi
Katakunci: media sosial, Aksi Bela Islam, ranah wacana, ruang
publik
MEME AKSI BELA ISLAM DALAM FACEBOOK : KAJIAN SEMIOTIK
SYAIR LAGU DAN REPRESENTASI KESALEHAN Ahmad Bahtiar
DALAM AKSI BELA ISLAM [S3 Universitas Sebelas Maret Surakarta]
[email protected]
Dina Amalia Susamto
[Badan Pengembangan dan Pembinaan Bahasa]
[email protected] Salah satu kreativitas pengguna media sosial terutama
Facebook adalah menghadirkan meme dalam berbagai
peristiwa termasuk Aksi Bela Islam.Sebagai bentuk
Syair lagu yang dinyanyikan dalam Aksi Bela Islam penyampaian pesan yang baru, meme berkembang melalui
menunjukkan ekspresi pikiran yang mendasari gerakan komentar, imitasi, parodi atau bahkan melalui pemberitaan
tersebut. Lagu bernada mars bermaksud menggugah media. Melalui tulisan dan gambar,baik yang asli maupun
semangat masyarakat agar mengikuti pesan yang turunannya berbagai motif dan pesan hendak disampaikan
disampaikan yaitu membela Alquran yang menjadi topik Aksi dalam meme tersebut. Tulisan ini menjelaskan makna meme
Bela Islam. Perjuangan membela kebenaran merupakan arena dalam Aksi Bela Islam dalam Facebook, sebagai media sosial
dan memberikan praktik penanda kesalehan serta sistem paling masif di Indonesia dan mengetahui bagaimana respons
simbol yang melaluinya makna diproduksi dan menentukan pengguna meme tersebut dalam kaitannya denganbudaya
posisi subjek. Aksi Bela Islam menekankan subjektivitas bahwa populer di Indonesia.Analisis semiotik dengan pendekatan
seorang muslim dan muslimah yang taat semestinya semiotik Charles Peirce (tanda, obyek dan penafsir) digunakan
mendukung dan terlibat dalam gerakan tersebut. Representasi untuk menjelaskan komposisi verbal dan gambar yang terdapat
kesalehan sebagai proses budaya membangun identitas pada meme Aksi Bela Islam yang dikaitkan dengankasus
kolektif dan individu serta sistem simbol yang menyediakan penistaan al Qur'an yang disangkakan kepada Basuki Tjahaja
jawaban terhadap identitas saya dan kami . Tujuan Purnama.
penelitian ini adalah menganalisa syair-syair lagu yang
menekankan upaya merepresentasikan kesalehan masyarakat Katakunci: meme, Aksi Bela Islam, semiotik
yang terlibat dan mendukung gerakan Aksi Bela Islam sehingga
terwujud bangunan identas saya', kami dan liyan sebagai
pembeda di luar kolektivitas. Bangunan kami dan Liyan ini
menentukan bagaimana sikap toleransi subjek kami
terhadap Liyan dalam Aksi Bela Islam.

Katakunci: representasi, identitas, Aksi Bela Islam, syair lagu

74
 Religion and Popular Culture

pertanyaan penting yang akan muncul dan menjadi isu utama:

Chair: Miski, M.Ag. (UIN Sunan Kalijaga Yogyakarta) Bagaimana signi kansi kajian Islam populer? Bagaimana
eksistensi Islam non-populer di tengah arus Islam populer dan
globalisasi? Bagaimana Islam populer mengkonstruk realitas
Tittle of Panel baru dan menciptakan identitas yang berbeda di tengah realitas
Islam Populer: Dari Konstruksi Identitas, Pencarian yang semakin kompleks dengan identitas yang nyaris semakin
Identitas, hingga Kontestasi Ideologis kabur? Bagaimana masa depan Islam populer di tengah
kontestasi ideologis? Apa yang membedakan Islam populer di
Panelists
Timur dengan di Barat? Bagaimana prospek kajian Islam
Muhammad Amin, M.A. (UIN Raden Fatah Palembang), Nurul populer, baik di Barat maupun di Timur? Peran Kajian
Afifah (UIN Sunan Kalijaga Yogyakarta), Qowim Mustofa Interdisipliner dalam Menganalisa Titik Persoalan Dalam
(Institut Ilmu Al-Quran An-Nur Yogyakarta), Izziya Putri Ananda sebuah kajian, penggunaan perspektif multidisipliner dinilai
(UIN Sunan Kalijaga, Yogyakarta), Nor Kholis (LABEL UIN Sunan merupakan sesuatu yang signi kan guna dalam rangka
Kalijaga Yogyakart) mendapatkan jawaban yang lebih komprehensif dan tidak
parsial. Berpijak pada kesadaran tersebut, topik dalam panel
ini pun menggunakan perspektif interdisipliner. Dari
Panel Description keseluruhan judul yang ada, terdapat beberapa perspektif yang
Tidak bisa dipungkiri bahwa konsep Islam Populer akan
cenderung multiinterpretatif, terlebih saat dilihat dari berbagai digunakan, antara lain: fenomenologi, psikologi, normatif,
aspek dan berspektif. Dari sekian banyak tokoh pemerhati studi analisis kritik wacana dan sebagainya. Dengan ragam
Islam, Weintraub merupakan tokoh yang mencoba melakukan perspektif tersebut, tidak mengherankan apabila kemudian
klasifkasi sederhana terkait hal tersebut; menurutnya, Islam hasil akhirnya pun cenderung beragam dan tidak tunggal.
populer memiliki empat cakupan analisa, pertama, sebagai Target Publikasi: Salah satu karakteristik kajian di era
tradisi lokal yang sudah dipengaruhi ajaran su sme Islam kontemporer adalah aspek publikasinya. Publikasi menjadi
sehingga menghasilkan tradisi lokal Islam; kedua, sebagai penting dalam rangka trnaformasi pengetahuan,
sebentuk pinggiran modernisme yang cenderung lebih pengembangan kajian lebih lanjut dan seterusnya. Secara
menampilkan sisi visual dan sik; meskipun secara teologis khusus, panel ini juga akan mengambil peran dalam hal
lebih menekankan eksibelitas, baik dalam pemahaman tersebut. Dengan mengambil tema yang relatif menarik,
maupun penerapan, selama dianggap sesuai secara syariat; signi kan dan kekinian, tampaknya tidak akan sulit untuk
ketiga, Islam populer berarti inklusi tas dan kemampuan segera dipublish di beberapa jurnal bereputasi, baik di level
beradaptasi dengan masyarakat sehingga ia pun bisa nasional maupun internasional. Dalam penelusuran
dilaksanakan secara praktis dan keempat, Islam populer sederhana, terdapat beberapa jurnal yang memiliki cakupan
berarti kebangkitan Islam yang menekankan pembangunan. bahasan, selingkung dan tema yang relevan, seperti Living
Dengan demikian dapat disimpulkan bahwa cakupan paparan Hadis, Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya,
tentang Islam populer relatif sangat luas. Fikrah, dan lain-lain. Dalam konteks hari ini, tentu saja tidak
Maka dari itu, dalam konteks ini, tema yang kami bawakan pun akan sulit melakukan publikasi sebuah kajian di beberapa
relatif beragam, mulai dari persoalan: Fenomena Meme Hadis jurnal yang relevan; selain karena sistemnya yang online
Celana Cingkrang dalam Media Sosial, Tradisi Muj hadah sehingga cenderung lebih mudah dan praktis, juga karena
taḤf Ẓ Al-Qur' n di pondok Pesantren Al-Ittifaqiah Indralaya secara umum sudah dilengkapi dengan pedoman penulisan,
Ogan Ilir Sumatera Selatan, Salat Duha sebagai Praktik submission, gaya selingkung dan sebagainya.
Populer dalam Pemaknaan Para Majelis Duha Bantul
Yogyakarta, Jilbab sebagai Identitas Muslimah di Perguruan
FENOMENA MEME HADIS CELANA CINGKRANG DALAM MEDIA
Tinggi (Fenomena Jilbab bagi Organisasi Mahasiswa Islam di
SOSIAL
Yogyakarta), Miss World Muslimah Sebagai Budaya Populer
dalam Bingkai Media Online Islam, dan Syiar dalam Syair: Miski
Eksistensi Dakwah Agama melalui Kesenian Tradisional di era [Pengelola Jurnal Living Hadis dan Living Islam: Journal of
Budaya Populer. Namun, yang menjadi catatan pentingnya Islamic Discourses Fakultas Ushuluddin dan Pemikiran Islam
adalah, meski pun terlihat beragam sebagaimana tampak dari UIN Sunan Kalijaga Yogyakarta]
beberapa judul yang ada pada dasarnya secara keseluruhan
merupakan satu kesatuan. Lebih dari itu, dilihat dari konteks
rencana The 17th Annual International Conference on Islamic Tulisan ini bermaksud melakukan kajian lebih jauh tentang
Studies (AICIS), yang akan dilaksanakan pada November 2017 budaya populer, khususnya terkait fenomena meme hadis
mendatang, yang diinisiasi oleh Direktorat Pendidikan Tinggi celana cingkrang yang bertebaran di media sosial. Berangkat
Keagamaan Islam Ditjen Pendidikan Islam Kementerian dari paradigma bahwa fenomena tersebut tidak hanya tentang
Agama Republik Indonesia, dengan mengusung tema: Agama, kreativitas dan tidak lahir dari dan dalam ruang kosong di dunia
Identitas dan Kewarganegaraan: Berbagai Cakrawala Islam di sosial, maka pertanyaannya adalah apa yang ada di balik
Indonesia dan Dunia, tentunya beberapa fokus kajian di atas fenomena tersebut? Untuk menjawab pertanyaan itu, kajian ini
tampak relevan. Guna mempertegas sisi relevansi dan menggunakan paradigma konstruktivisme, dengan kerangka
korelasinya dengan acara tersebut, proposal dan kelompok analisis wacana; seluruh datanya berbentuk dokumentasi dan
panel ini diberi judul: Islam Populer: Dari Konstruksi Realitas, dianalisa menggunakan metode konten analisis, yaitu melalui
Pencarian Identitas hingga Kontestasi Ideologis. proses eksplorasi, seleksi dan klasi kasi lalu interpretasi.
Pertanyaan-Pertanyaan yang akan Menjadi Isu Utama Panel Kajian ini menunjukkan bahwa sebagai fenomena agama,
Berangkat dari paparan di atas, setidaknya terdapat beberapa setidaknya terdapat dua persoalan utama di balik fenomena
75
 Religion and Popular Culture

meme hadis celana cingkrang, pertama, merupakan upaya dikategorikan menjadi tiga macam: (1) makna objektif yakni
peneguhan identitas keberagamaan kelompok tektualis di salat Duha yang dilaksanakan oleh Majelis ini berangkat dari
tengah kontestasi ideologis antar paham keagamaan dan pemahaman mereka terhadap teks-teks normatif yakni hadis-
kedua, merupakan salah satu bentuk retaliasi mereka terhadap hadis tentang salat Duha. (2) Makna ekpresif (personal) cukup
ragam bentuk resistensi yang dilakukan oleh masyarakat beragam; ada yang memaknai sebagai upaya mendapat
umum. Temuan ini sekaligus menegaskan akan eksistensi dan kesehatan sik maupun psikis, meningkatkan sikap religius
relasi kuasa kelompok tekstualis seiring kondisi politik yang pelaku, mendapatkan kesuksesan dunia-akhirat dan
memungkinkan mereka lebih bebas berpendapat dan sebagainya. (3) Makna dokumenter; pada dasarnya praktik
mengekspresikan praktik keber-agama-an yang disokong tersebut berdasarkan teks-teks hadis yang pada kenyataannya
penuh dengan kemudahan mengakses literatur, baik secara masih diperselisihkan oleh para ulama; dengan
langsung maupun melalui website yang dianggap relevan. memeraktikkan salat Duha, berarti mereka
mengidenti kasikan diri dengan kelompok yang menilainya
Katakunci: Celana Cingkrang, Hadis, Media Sosial, Meme
sebagai ritual sunah. Pada gilirannya, tanpa mereka sadari
praktik ini pun menjadi salah satu bentuk living hadis.
Kata kunci: salat Duha, majelis Dhuha Bantul, living hadis,
TRADISI MUJĀHADAH TAḤFĪẒ AL-QUR'ĀN DI PONDOK
sosiology knowledge
PESANTREN AL-ITTIFAQIAH INDRALAYA OGAN ILIR SUMATERA
SELATAN: ANALISIS LIVING QUR'AN
Muhammad Amin
[Fakultas Ushuluddin UIN Raden Fatah Palembang]
JILBAB SEBAGAI IDENTITAS ORGANISASI ISLAM DI PERGURUAN
[email protected]
TINGGI: FENOMENA JILBAB BAGI ORGANISASI MAHASISWA
ISLAM DI UNIVERSITAS GADJAH MADA YOGYAKARTA
Muj hadah taḥf ẓ al-Qur' n merupakan usaha memperbaiki Qowim Musthofa
hafalan oleh santri penghafal al-Qur'an di Pondok Pesantren [Institut Ilmu al-Qur'an [IIQ] An Nur Yogyakarta]
Al-Ittifaqiah Indralaya (PPI). Muj hadah terdiri dari tiga [email protected]
tingkatan yaitu muj hadah l , muj hadah ṡ niah, muj hadah
ṡ liṡah (muj hadah majl s asy-syah dah). Penulis Artikel ini ditulis berdasarkan penelitian pada mahasiswa
menggunakan analisis living Qurani untuk meneliti historisitas KAMMI, IMM dan KMNU di Universitas Gajah Mada (UGM)
dan konstruksi sosial dari tradisi tersebut. Historisitas tradisi Yogyakarta dalam perbedaan tentang jilbab. Kajian ini
ini berasal dari tindakan Nabi dan para shahabat yang biasa menggunakan pendekatan psikologis-fenomenologis dengan
mengkhatamkan al-Qur'an dengan batasan waktu tertentu, meletakkan sebuah realitas sebagaimana adanya yang
meskipun secara material terdapat kesalahan dalam penulisan selanjutnya diinternalisasikan oleh pelaku, sedangkan
jalur sanad ta f ẓ-nya. Sementara konstruksi sosial tradisi ini objekti kasinya adalah para mahasiswi secara kualitatif yang
terjadi dalam tiga fase yaitu: eksternalisasi para alumni Pondok dapat merepresentasikan ideologi organisasi tertentu di
Pesantren An-Nur dalam menyusun peraturan ta f ẓ di kampus tersebut dengan melakukan wawancara yang
LEMTATIQI dan kemudian ter-obyekti kasi dalam tatatertib mendalam, kemudian diuraikan secara deskriptif-analitis
LEMTATIQI pasal I ayat 12, dan dihayati (di-internalisasi-kan) mengikuti pemahaman secara deduktif tentang fenomena
secara bersama oleh seluruh anggota masyarakat PPI. jilbab di perguruan tinggi. Dari kajian ini ditemukan bahwa
jilbab merupakan proses pencarian jati diri, dan persoalan
Katakunci: Muj hadah taḥf ẓ al-Qur' n, PPI, LEMTATIQI, Living
eksistensi-identitas yang dipengaruhi oleh perkembangan
Qur'an.
intelektual, pengalaman yang terakumulasi dan dipengaruhi
oleh psiko-sosial dari masing-masing individu.
Kata kunci: Jilbab, identitas, organisasi, mahasiswa, Islam
SALAT DUHA SEBAGAI BUDAYA POPULER DALAM PEMAKNAAN
MEJELIS DHUHA BANTUL
Nurul Afifah
[Mahasiswa Magister Program Studi Qur'an dan Hadis WORLD MUSLIMAH SEBAGAI BUDAYA POPULER DALAM
UIN Sunan Kalijaga Yogyakarta] BINGKAI MEDIA ONLINE ISLAM
afi[email protected] Izziya Putri Ananda
[Mahasiswa Pascasarjana Fakultas Ushuluddin dan Pemikiran
Majelis Dhuha Bantul merupakan sebuah komunitas yang Islam UIN Sunan Kalijaga Yogyakarta]
secara konsisten melaksanakan salat Duha dengan model yang [email protected]
khas dan unik; dilakukan bersama, di hari ternentu dan
sebagainya. Pertanyaannya kemudian, bagaimana pemaknaan World Muslimah merupakan kontes kecantikan yang didirikan
salat Duha menurut komunitas tersebut? Penelitian ini oleh Eka Shanty bertujuan sebagai wadah bagi para perempuan
merupakan penelitian lapangan yang bersifat deskriptif, yang berjilbab untuk mengikuti kontes ratu kecantikan dengan
kualitatif dan analitik dengan pendekatan etnogra dan menonjolkan sisi spiritulisme. Banyak kritik dan koreksi dari
menggunakan teori sosiology of knowledge, dengan metode media online, salah satunya Arrahmah.com. Arrahmah.com
wawancara, observasi dan sebagainya. Hasil dari penelitian adalah media online Islam yang populer dengan jumlah
menunjukkan bahwa pemaknaan tentang salat Duha yang pengunjung yang tinggi. Rumusan masalah dari penelitian ini
diambil berdasarkan informasi dari komunitas tersebut dapat adalah bagaimana Arrahmah.com membingkai fenomena
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 Religion and Popular Culture

tersebut sehingga dapat mempengaruhi opini pembaca. Untuk

mendapatkan jawaban, penelitian ini menggunakan teori Chair: Mohamad Sobirin Sahal, M.A. (UIN Walisongo
framing milik Pan dan Kosicki untuk menganalisis ideologi
Semarang)
media saat mengkonstruksi fakta. Secara metodis, artikel ini
menggunakan penelitian kualitatif yang didasarkan pada Tittle of Panel
penelitian pustaka (library research). Dari penelitian ini, dapat Religious Authorities, Popular Issues, and Digital World:
diketahui sisi subjektif dari pengarang artikel yaitu mengatakan Understanding the Practices of Truth in A Networked
bahwa ajang kontes kecantikan ini tidak diajarkan dalam Islam Society of Indonesia
dan perempuan yang mengikuti ajang tersebut telah Panelists
menanggalkan sisi ke-sholehah-nya.
Maurisa Zinira, M.A. (Universitas Sains Al Quran Wonosobo),
Katakunci: World Muslimah, media online, Arrahmah.com, Mishbah Khoiruddin Zuhri, M.A. (UIN Walisongo Semarang),
framing. Laila Sabrina, M.A. (Universitas Sains Al Quran Wonosobo),
Naili Ni'matul Illiyyun, M.A. (IAIN Syekh Nurjati Cirebon),
Ahmad Khotim Muzakka, M.A. (IAIN Pekalongan)
SYIAR MELALUI SYAIR: EKSISTENSI KESENIAN TRADISIONAL Panel Description
SEBAGAI MEDIA DAKWAH DI ERA BUDAYA POPULER To date, the development of Indonesian digital world shows a
Nor Kholis dynamic and progressive move. Internet users constantly
[Peneliti Label, UIN Sunan Kalijaga Yogyakarta] increase in numbers year after year. Most of them use Internet
[email protected] for social media. In 2016, AsosiasiPenyelenggaraJasa Internet
(APJII) records its total number reaches up to 132,7 million
Kesenian tradisional di era budaya populer sudah mulai users in Indonesia. Among the available social media
ditinggalkan. Padahal salah satu fungsi kesenian tradisional applications, Facebook and Twitter have most signi cant
bisa digunakan sebagai media dakwah. Penelitian ini ingin number of users, followed by Instagram, and lately Vlog that
melihat bagaiamana eksistensi, fungsi dan nilai-nilai kesenian recently gains popularity among digital citizens as a new media
tradisional Kubro Siswo di era budaya populer. Metode yang to express thoughts and experiences. A wide range of issues and
digunakan dalam penelitian ini ialah deskriptif analisis dangan discourses are easily found in broadcasts and posts available on
analisis mengunakan teori perubahan sosial dan identitas these media, including those relate to religion. In practice, there
sosial. Data dikumpulkan melalui observasi, wawancara dan are gures behind the production of religious issues and
dokumentasi.Hasil penelitian menunjukan bahwa kesenian discourses. Their opinions often turn to be controversies
tradisional masih diminati karena memiliki daya tarik debated by their likers and haters. Because once the issues are
tersendiri setelah adanya transformasi. Terjadinya trasformasi thrown into public sphere, they roll like a wild ball that triggers
dikarenakan perubahan yang direncanakan dari internal. contestation of truth among stakeholders. This fact prompts an
Sementara fungsi dari kesenian tersebut masih bisa digunakan urgent need for the study of digital religion in new media world;
sebagai media syiar dan berfungsi sebagai pengikat hubungan especially on how religion and its adherents in this research
sosial. Adapun nilai-nilai yang diterima oleh masyarakat luas are referenced religious gures (Ulama) come into digital
terhadap kesenian tersebut baru sebatas hiburan, belum media.
dipahami nilai-nilai loso snya. Meskipun demikian dengan This study takes interdisciplinary approach as something to
adanya kesenian tersebut oleh masyarakat luas bisa sebagai think with, where six researchers are coming from diverse
sarana untuk saling mempererat dan meningkatkan expertise and therefore using more than one discipline to obtain
silaturahmi antara individu dengan individu yang lain. more detailed information about the topic. The promoted and
contested truths among digital Muslim communities are around
Kata kunci: Budaya Populer, Dakwah, Kesenian Tradisonal, theological (religious poster), Islamic law (digital fatwa and the
Transformasi relationship between religion and state), commodi cation
(travel and fashion), religious authority's identity (digital
ulama'), and other popular issues (digital piety). The
interdisciplinary approach is conducted by interconnecting
some approaches, i.e. digital ethnography, sociology,
anthropology, critical discourse analysis, content analysis,
philosophy, Islamic law, and Dakwah. Furthermore, this study
involves all representative digital Medias as object of the
research, i.e. Facebook, Twitter, Instagram, Youtube, Vlog, and
Websites. Then, more comprehensive answers will be gotten.
The good article is the published one in a journal. This study is
formatted to be publishable in internationally indexed journal.
Although, we do need to reviewing and correcting any missing
sentences for more visible to be published before sending the
articles in OJS. To do correction, we will contact some journal
editors have international reputation to review the articles. We
have listed more than six international journals where have
possibility to send into. Also, we have more than ten
international journal editors' contacts that would kindly review
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 Religion and Popular Culture

our articles. However, if it would not work, we will send our Recent technological progress has rede ned and restructured
articles to some journals accredited by DIKTI where our the way things work in our today's life. People no longer use
campuses are the publishers of (UIN Walisongo, UNSIQ traditional means as a way for communication. Instead, they
Wonosobo, IAIN SyekhNurjati Cirebon, and IAIN Pekalongan). adjust themselves to new technologies that give them not only
convenience, but also prestige. The most recent advancement
on Internet supported communication is the emergence of
video blog or vlog, a lmed record of one's thoughts, opinions or
TRADITIONAL ULAMA' IN A NETWORKED SOCIETY: COUNTERING experiences published in Internet (mostly in Youtube). Realizing
RELIGIOUS EXTREMISM, MAINSTREAMING PEACEFUL TRUTH its potentials in reaching wide spectrum of people, Indonesian
religious preachers (ustadz) to name here are Felix Siauw and
Mohamad Sobirin Sahal
Yusuf Mansur have started to use vlog as media for dakwah.
[Lecturer and Researcher at Faculty of Ushuluddin and
Designing their video in a fun style, the two successfully collect a
Humanities, UIN Walisongo Semarang. Ph.D Candidate on
number of young people to subscribe to ideas they present on
In Indonesia, Kyai is a referential gure for Indonesian Muslim's their channels. This paper addresses their preaching activities
religious life. These-especially the oldest Kyai -are synonymous on vlog, focusing on following questions: why is vlog preferred to
with traditionalism and local wisdom even though they never be media for dakwah? How do these ustadz make use of this
oppose modernity and globalization. These Kyai usually take the digital media as a digital mimbar and how digital citizens
method of fostering and lecturing the ummah by means of respond to it? In a larger scale within Muslim communities,
classical method (NgajiSoroganand Bandongan) and standing what reality does this phenomenon offer to explain? Using
up on the pulpit and stage, such as non Friday sermons content analysis as a method, this research nds that the two
(pengajianumum) held for a certain commemoration i.e. Maulid ustadz attempt to perform a dakwah in a loving and fun way that
of Prophet Muhammad, Isra' Mi'raj, and so forth. Ngaji and it gains wide acceptance, especially from urban young Muslim.
Pengajian is the main pulpit for Kyai in general to convey his At the level of dakwah model, the two attempt to submit a kind of
advice, fatwa, and Islamic views in public sphere. Nevertheless, pop-cultural Islam to the face of dakwah world in Indonesia. At
we have been witnessing many of them appearing in digital the level of discourse however, Felix is more into promoting a
world since last two years, both on facebook and twitter as well more legalistic view of Islam, while Yusuf focuses more on daily
as in special apps available on Playstore, Android. Nutizen is religious piety. This vlogging activity explains that
one of the application-based media that aims to coordinating, modernization in any de nition the term may contain is
presenting, and on-lining these Kyai'sngaji and pengajian in inevitable.
networked Muslim society. This study is dedicated to answer Keywords: Ustadz, Piety, Digital Mimbar, Vlog
these research questions; what are the factors become the
reasons for the digital da'wah performed by these Traditional
VIRTUAL CALIPHATE AND ISLAMIC NETIZEN WEBSITE;
Ulama' ? How the digital citizen's response to this way of online
PROPAGANDA AND RESPONSE
ngaji and pengajian? And how the process of the da'wah is
operated in the mid of any challenges? Using a digital Mishbah Khoiruddin Zuhri
ethnography approach; content observation and analysis, [Lecturerat Faculty of Ushuluddin and Humanities, UIN
digital citizen response, and depth interviews with Nutizen as Walisongo Semarang]
well as the Traditional Ulama' who performed. This study [email protected]
formulated the academic ndings, that for some of them the
pulpit is still not enough to provide direction for Muslims today. ISIS as organization was defeated in Mosul. They have shifted
Because the development of the world has shown a new sign of from physical to virtual space. The concept of Virtual Caliphate
the birth of a new generation of Muslims whose lives are passes territorial and geographic boundaries into borderless
integrated with the digital world. This new generation of digital territories. The group of virtual caliphate is fully aware that the
literate Muslims among the youths is the reason for Nutizen and virtual world offers an opportunity to maintain Caliphate
Traditional Ulama' to be with and close to this kind of Muslim. legitimacy and acquire new members. Through the internet,
Although there is a major background which is closely related to especially social media, this group is able to recruit tens of
how to have a peaceful Islamic religious discourse lling the thousands of foreigners from various countries, including
digital space where had already crowded by religious Indonesia to go to Syria and join them since early 2014. In 2016-
extremism expression. 2017, they instead turned to ask his followers to carry out acts of
terror attacks in his own country. Virtual Caliphate has grown,
Keywords: Traditional Ulama', Ngaji Online, Nutizen, Religious
no longer merely containing propaganda, but guiding members
Extremism
to violence. Some Muslim citizen journalists have responded to
Virtual Caliphs through websites and social media, but has not
been maximal. DutaIslam.com -as referral online readers-
USTADZ, PIETY, AND NEW DIGITAL MIMBAR: counters the in uence of Virtual Caliphate through critical
VLOGGING AND NEW TREND IN DISSEMINATION OF review of theological basis and current news. This study nds
RELIGIOUS KNOWLEDGE that Virtual Caliphate is highly dependent on two aspects. First,
leaders propaganda to inspire supporters and sympathizers.
Maurisa Zinira Second, ability to in uence young generation that is vulnerable
[Lecturer and researcher at Faculty of Syariah and Law, to exposure to the radical ideology in cyberspace.
Universitas Sains Al-Qur'an] Keywords: virtual caliphate, netizen website, I S I S,
[email protected] dutaislam.com, response
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 Religion and Popular Culture

RELIGIOUS POSTER (MEME) AND THE DISSEMINATION OF analysis based on data collection from different Instagram
RELIGIOUS TEACHING: THEOLOGY AND ISLAMIC LEGAL accounts such as travel and fashion using Muslim identity. The
JURISPRUDENCE result shows that the society tends to follow a new trend
introduced by the capital industry since many people easily use
Laila Sabrina
Instagram application in their mobile phones. Religious
[Universitas Sains Al Quran Jawa Tengah Wonosobo]
commodi cation as a modal is widely used by the capital
[email protected]
industry to advertise their commodities into society (simulacra).
Moreover, it has also become a means to persuade consumers
The advance technology of the internet and social mass media is
buying their commodities and at the same time can identify
now part of contemporary Muslim's life style. So as in the case
them as pious Muslim. They have successfully created
of spreading Islamic doctrine, Muslims have to disseminate
hyperrealist Muslim society consuming their commodities as a
Islamic teaching using technological support trough website
habitual life.
and social media. One of social mass media is meme. A Meme is
an image, video or set of text that becomes popular and spreads Keywords: Instagram, halal, religious commodi cation, capital,
rapidly via internet especially through social media. Today's popular culture
Muslim also used to adopt memes for spreading Islamic ideas,
inviting others to do so, and rejecting something based on the
convinced doctrines. There are many Islamic memes take part THE DISPUTE OF DIGITAL RELIGIOUS AUTHORITIES ('ULAMA):
in decorating websites, they are even collected at one group of THEME, CLASSIFICATION, AND NEW TREND OF
instagram and facebook. Memes become a more simple form INTERNET FATWA SHOPPING
of da'wah, in case to spread the doctrines. Memes can be made
by anyone without having capability related to the meme. They Ahmad Khotim Muzakka
can create the contents of meme in any way; motivating, [Faculty of Ushuluddin, Adab, and Dakwah, IAIN Pekalongan]
entertaining, resuscitating, reminding, strengthening the [email protected]
community or even spreading dangerous idea. Since many
forms of memes appear in the monitor as a really new popular In Indonesia, today, fatwas are not only owned by religious
way of da'wah applied by many Muslim communities, institutions such as the Indonesian Ulema Council (MUI),
discussing Islamic meme is a very interesting one. Using the Nahdlatul Ulama and Muhammadiyah, but key gures
method of content analysis, this research is aimed to answer contribute greatly to the dynamics of religious fatwas. With
some questions, why memes are widely used by Muslim in increasingly sophisticated technology, the use of social media
spreading Islamic thought? What factors trigger the and websites to give their opinions on the latest religious issues
mushrooming of Islamic memes in mass media? How people is increasingly mushrooming. The need to get answers to the
respond to the meme phenomenon in spreading Islamic increasingly complex problems make people want answers that
doctrine. Finally, how far memes can color and contribute to the can be accessed instantly. This is also because it is supported by
world of da'wah in Islam universally. the rapid development of internet technology. In the name of
simple access, religious experts spread their religious views
Keywords: meme, theology, islamic legal jurisprudence, through personal websites. Through their respective websites,
islamic doctrine Indonesian Muslim intellectuals, to simply name names,
Nadirsyah Hosen and Firanda, use their personal websites to
spread their religious ideas. It is interesting to read both views
RELIGIOUS COMMODIFICATION THROUGH POPULAR CULTURE; of this character because they both have different educational
Sharia Travel and Fashion on Instagram Accounts background. Nadirsyah Hosen was educated at a Western
university, while Firanda was educated in Saudi Arabia. This
Naili Ni'matul Illiyyun article dissects on some of these questions: Using content
[Faculty of Ushuluddin, Adab and Dakwah IAIN Syekh Nurjati analysis methods, this study answers some questions; what are
Cirebon] their concerns? How do contemporary issues in uence their
[email protected] religious views? The study nds that both use a variety of
scienti c arguments based on various literature. At some level,
Instagram accounts owned by different agents has been Nadirsyah tries to combine classical and modern literature,
followed by million followers and not limited by people in a while Firanda focuses on the use of classical literature. Each of
country since the virtual world has instituted borderless society. these approaches has implications for their personal ideas.
They post exaggeratedly creative photos and videos on their
K ey wo rd s : re l i g i o u s a u t h o r i t i e s , I s l a m i c s c h o l a rs ,
accounts to promote their commodities including Muslim
nadirhosen.net, randa.com, fatwa shopping
fashion, tourism, and miscellaneous aspects related to Muslim
identity. It could be argued that Instagram used by the capital
industry puts the image of halal and sharia as pivotal element to
promote their commodities. This paper attempts to examine
religious commodi cation from several posts on Instagram
focusing on these research questions; how does the capital
industry promote their commodities on Instagram in terms of
religious identity? How is the implication created by the capital
industry in promoting their commodities into Muslim society?
This qualitative research will be analyzed through content
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 Religion and Popular Culture

RELIGIOUS MODERATISM VERSUS PURITANISM IN INDONESIA:

Chair: Hamdani Ph.D (Graduate Program of STAINU/ CONTROVERSY OF 'ISLAM NUSANTARA' DURING JOKO WIDODO'S
UNUSIA Jakarta) ADMINISTRATION
Hamdani
Tittle of Panel [Graduate Program of STAINU/UNUSIA Jakarta]
Current Discourse on Islam Nusantara [email protected]

Panelists The current trend of social and political fracture among

Hew Wai Weng, PhD (Universiti Kebangsaan Malaysia), A. Indonesian people has permeated many aspects of life,
Ginanjar Sya'ban, Lc., M.Hum. (STAINU/UNUSIA Jakarta), Ali including religious domain. While moderate Muslims are still
Mashar Lc., M.Hum. (STAINU/UNUSIA Jakarta), Dr. majority, the voice of puritan and also element of radical Muslim
Muhammad Ulinnuha (Institute for Qur'anic Studies Jakarta), groups has shown a great militancy in campaigning for their
Muhamad Bindaniji, Lc., S.Th.I. (STAINU/UNUSIA Jakarta) agenda. Rivalry among those groups in the public discourse is
unavoidable. This study examines the contested idea of 'Islam
Nusantara' in the effort to campaign for moderate and friendly
Panel Description
Islam in the early of Joko Widodo's administration. Since the
This panel will present the development of study of Islam puritan and radical factions have rejected the idea of Pancasila
Nusantara as the new trend on dialectic of Indonesian Muslims state, accusing of other Muslims of being ka r (apostasy) and
with social, cultural and political constellation. Since it has been the spirit to eliminate local cultures, their counterparts use
promulgated, the idea of Islam Nusantara continuously nds its different agenda and approach. The moderate Muslims use the
form and has been studied in various approaches. This forum concept of Islam Nusantara to campaign for the concept of
will focus on the main question: to what extent the idea of Islam Islam and nationalism, respect for diversity and cultural
Nusantara has been developed and, at the same time, approaches. This study reveals the different point of view of
challenged by scholars? In this panel, some presenters explore Muslim groups regarding the concept and practice of Islam
the intellectual framework of what is claimed by its proponent Nusantara which has become a controversy since the Nahdlatul
as the Islam Nusantara's legacy. Based on the perception of Ulama (NU) used it as the main theme in the 33rd congress.
distinct perspective and practice of Islam Nusantara, study on Although 'Islam Nusantara' is not a new term in the discourse of
the role of ulama of nusantara in the formation of Muslim Indonesian Islam, the contestation and consensus have
intellectual will be delivered by presenting data on the Hijâz produced a new fragmentation of religious opinions among
Vilâyeti-i Sâlnâmesi, an annual record of Ottoman Ruler in 1886 Indonesian Muslims. This research aims to explore the
AD. It reveals that the invention of printing machine has a sociology of knowledge among Indonesian Muslims whose
positive relation in encouraging Muslim intellectuals to produce inclination has been devided into two big streams of moderate
their work in a greater readership. Another role of ulama and puritan wing.
nusantara can be traced from the contribution of Syekh
Muhammad Mahfuzh Termas in disseminating the qira'at of Keywords: Islam Nusantara, moderate Islam, puritan Muslim,
Qur'an. Since the trend of local Islam is often mixed with local contested discourse
beliefs, the presentation on the aspect authenticity of Islam
Nusantara is very important. One of researchers in this panel
will deliver the experience of Nahdlatul Ulama (NU) agents in RETHINKING ISLAM NUSANTARA:
preserving their knowledge in Islamic teachings. Unlike
CHINESE MUSLIMS IN CONTEMPORARY INDONESIA AND MALAYSIA
syncretism paradigm, the practice of knowledge transmission
under nahdliyyin institutions shows how they pay serious Hew Wai Weng
attention to the authentic Islamic teachings and the guidance of [The Institute of Malaysian and International Studies,
an authoritative ulema. Another aspect of authenticity of Islam Universiti Kebangsaan Malaysia]
Nusantara can be found in the presentation on the study of [email protected]
Maturidism Theology in Indonesia archipelago. This section will
show the continuity of theological discourse in Muslim World Leaders of one of the world's largest Muslim organizations, the
where Asharite and Maturidi school of thought become the main Indonesian Nahdatul Ulama (NU), recently promote an 'Islam of
pillar of Sunni's theological basis. As part of Muslim World, the archipelago' (Islam Nusantara) that harmonizes Islamic
theological perspective of Islam Nusantara has strong relations practices and local culture. Yet, what is or what is not 'local
with global Muslim order. In order to make a balance Islam' is contestable, as Islamic practices in Indonesia have
perspective, this panel will also present the critical thoughts of been always in uenced by various foreign cultures, be it Arabic,
Islam Nusantara's trend. By mapping the pros and cons Indian, Chinese or Western. During the New Order regimes,
arguments in the online and of ine debate, this forum is Chineseness has been framed as 'foreign' in Indonesia and
designed to identify religious and political reasons among them. Chinese in uences on Islamic practices have been downplayed.
At the same time, this section will also criticize the concept of Yet, in the last few years, Chinese Muslim cultural identities
locality of Islam Nusantara which has never been questioned. for example, manifested in the construction of Chinese-style
By means of various discipline and perspective, this panel will mosques - have been supported by many Muslim leaders as
hopefully contribute signi cant analysis to the study of part and parcel of Indonesian Islam. However, not all Chinese
Indonesian Islam and beyond. All paper of this conference will Muslims endorse such inclusive notion for instance, Felix
be published in STAINU journal, namely Mozaik for a special Siauw, a popular social media preacher is a staunch supporter
edition after editing and proof-reading process. of Hizbut Tahrir Indonesia, a transnational Islamist movement.
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 Religion and Popular Culture

By examining the diverse voices of Chinese Muslims in the name of Islam today. Islamic knowledge should be acquired
Indonesia, and their connections with their counterparts in from authoritative ulemas who hold valid sanad (genealogy)
China and in Malaysia, this paper examines the possibilities and through traditonal transmission. This study focuses on
limitations of 'Islam Nusantara' as a concept to promote local methods of knowledge transmission among NU scholars and
and inclusive Islam, amidst challenges of various transnational santri (student), by which the true teachings of Islam are
ows and exclusionary tendencies. passed down from generation to generation.
Keywords: Islam Nusantara, Chinese Muslims, Indonesia, Keywords: Sanad, talaqqi, Nahdlatul Ulama (NU), santri,
Malaysia authenticity, transmission of knowledge

THE ROLE OF SYEKH MUHAMMAD MAHFUZH AT-TERMASI (1285-

ISLAM NUSANTARA IN MECCA: 1338 H) IN DISSEMINATING THE DISCIPLINE OF QIRO'AT AL-QUR'AN
STUDY ON THE EARLIER PRINTED “KITABS” OF
Muhammad Ulinnuha
ISLAM NUSANTARA IN MECCA IN THE LATE OF 19TH CENTURIES
[Institute for Qur'anic Studies, IIQ Jakarta]
A. Ginanjar Sya'ban [email protected]
[Graduate Program of STAINU/UNUSIA Jakarta]
[email protected] Syekh Muhammad Mahfuzh al-Termasi (1285-1338 H) is one of
important scholars in Malay archipelago (nusantara) who has a
The invention of printing machine in the 18th century had an great in uence in the Muslim World. Testimony of many ulama
important impact to development of modern Islamic literacy. in the 14th century indicates his important role in the formation
Since the modern technology of printing was adopted by Muslim of intellectual mileu. He wrote a great deal of books in various
scholars in Mecca, it triggered a massive printing movement of discipline such as qh (Islamic law), ushul qh (Islamic
a variety of nusantara agents in the 19th century. This study jurisprudence), hadith (prophet sayings), tasawuf (mysticism)
examines various works of ulama of Nusantara who lived in and the qiro'at al-Qur'an (discipline of quran recitation). Many
Mecca and became part of intellectual actors in the Muslim scholars wrote his role and contribution of al-Termasi in such
World. By means of philology and history (ethno- lology), this discipline, but it is still handful who concern on his efforts in the
study attempts to capture intellectual movement among qiro'at al-Qur'an. In their respective work, Syekh Az-Zarkali and
Ulama Jawi (muslim scholars from Malay archipelago) whose Syekh Yasin al-Fadani recognize al-Termasi's role in the
works were printed in Mecca under a new spirit of literacy advancement of the qur'anic discipline of recitation. This
among Muslims. This research relies on the annual record of research attempts to explore important efforts of Syeikh
Ottoman Ruler for Eliyet Province, which is well-known as Hijâz Muhammad Mahfuzh al-Termasi in strengthening the skill of
Vilâyeti-i Sâlnâmesi. This classic source convincingly mentions reading qur'an among Nusantara Muslims. By means of library
many works of nusantara agents which played signi cant role in research, relevant data will be collected either from documents,
the formation of the intellectual framework. The report of books, journal, magazine, thesis/dissertation and other
Snouck Hurgronje also provides the list of works based on his authoritative sources. Those data will be analyzed deeply and
record in Mecca in the 19th century. comprehensively by historical and phenomenological approach.
This research also presents al-Termasi's biography and his
Keywords: Islam Nusantara, Mecca, Printed Kitabs, Muslim works particularly dealing with the dissemination of recitation
literacy, Ulama Jawi discipline of qur'an.
Keywords: al-Termasi, qiro'at al-qur'an, biography

AUTHENTICITY OF ISLAM NUSANTARA: TRADITION OF SANAD AND

TALAQQI IN THE TRANSMISSION OF KNOWLEDGE THE ROOTS OF MĀTURĪDISM THEOLOGY IN NUSANTARA DURING
Ali Mashar 17TH CENTURY: STUDY ON KITĀB DURR AL-FARĀ'ID BI SHARḥ
[Graduate Program of STAINU/UNUSIA Jakarta] AL-'AQĀ'ID WRITTEN BY NŪR AL-DĪN AL-RĀNĪRĪ
[email protected] Muhamad Bindaniji
[Graduate Program of STAINU/UNUSIA Jakarta]
The opponent perception towards Islam Nusantara to the [email protected]
syncretic and unauthentic Islamic teachings raises a question
on how authentic Islam Nusantara is. The absorbtion of local Theological discourse in the Malay archipelago (Nusantara) is
cultures and the distant territory with the Middle East have been often associated with two theological school of thought:
suspected by puritan groups as the indication and potency of Ash'arism and M tur dism. The two streams of theology are
nusantara agents to contaminate the core of Islamic teachings. attributed to the two founding gures of Ab Ḥasan al-Ash'ar
However, such perception does not have strong basis and tend (d. 324 H.) and Ab Manṣ r al-M tur d (d. 333 H.). Nevertheless,
to be a misleading trend. This research attemps to examine on Ash'arism theology became the dominant theological discourse
how Nahdlatul Ulama (NU) scholars maintain the traditional for Moslem people of Nusantara at least since the 17th century.
transmission of knowledge to preserve the authentic Islamic This study examines the history of Maturidism theology
teachings in Nusantara. The NU sholars are often quoted as particularly on the carriers and its teachings. It is often
saying that learning Islam without the guidance of an assumed that the theological discourse that developed in
authoritative ulema could lead to a serious misunderstanding Nusantara since Islam came and developed an Ash'arism
as happened to Khawarij groups and zealots spreading terror in theology and ignored other school of thought [M tur dism]. This
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 Religion and Popular Culture

study focuses on M tur dism theology developed along with the research by the fourth panelist (Abdurrahman) argues that
development of Ash'arism theology through the global network religious commodi cation operate within annual death
of the scholars of Nusantara and other scholars in the Islamic celebration (haul) and the religious pilgrimage (ziarah) to Hasan
world such as aramayn, Turks, India and Samarkand. Genggong's cemetery which displays multiple venues, amulet
This study explores the intellectual treasures of Kit b Durr al- trading, photos medium cult, apocalyptic festival, and other
Far 'id bi Sharḥ al-'Aq 'id written by N r al-D n al-R n r . money-oriented religious activities. Adopting occult economy
Based on the analysis of historical content and the perspective model, the last panelist (Ainul Yakin) displays multiple venues
of comparative theology, it can be concluded that the al-R n r used by leader of the Pedepokan religious cult, Dimas Kanjeng
theological expression does not deviate from M tur dism Taat Pribadi, such as spirit medium cult, fortune-telling
theology. This study found that theological discourse in business, religious prosperity based investment, which have
Nusantara is a continuous form of global theological discourse created religious marketplaces to ful ll people's desire for
that is developed in the Islamic World, where the emerging wealth, health, and happiness. Hence based on these
theological discourse tend to refer to two main streams of representations of religious commodi cations in Probolinggo,
Ash'arism and M tur dism theology which later became known this panel raises a question on how has the commodity been
as Sunni theology. In this context, the discourse of M tur dism in escalated and reproduced to affect the convergence and
Nusantara is framed as a method of thinking that is paralel with divergence of religion and market forces, and the socio-
the tradition of Sunni theology which emphasizes the elements economic and cultural impacts they have produced among
of moderation and balance in theology. middle class diasporic Muslims community in Probolinggo?
Since religious commodi cation operate within an array of
Keywords: M tur dism, Nusantara, N r al-D n al-R n r , Durr shared modes and techniques, our panelists set to explore
al-Far 'id. some contributions to the circulation of interdisciplinary
religious phenomena, but at the same time they challenge
traditional, hierarchical forms of religious authority in
Probolinggo. The rticles of the panelists will be published in-
Chair: Achmad Fawaid, M.A., M.A. (S3 Ilmu-Ilmu Humaniora print by a national publisher of Cantrik Pustaka Yogyakarta
FIB UGM Yogyakarta) and/or by the journal of At-Turas IAI Nurul Jadid Probolinggo.

Tittle of Panel
MOHAMMAD IN ARCHIPELAGO: SPATIALIZING SPIRITUALITY IN
Middle Class Piety: Contesting Religious Commodification
MAJELIS SHALAWAT SYUBBANUL MUSLIMIN IN KALIKAJAR
among Diasporic Muslim Community in Probolinggo East
Java
PROBOLINGGO
Nurul Huda
Panelists [IAI Nurul Jadid Probolinggo]
Nurul Huda, M.Fil.I. (IAI Nurul Jadid Probolinggo) [email protected]
Rojabi Azharghany, M.Si. (Universitas Muhammadiyah Malang)
Using Mohammad in Archipelago as a metaphor of the
Mushafi Miftah, M.H. (IAI Nurul Jadid Probolinggo) postmodern religious landscape, this article argues that
Abdurrahman, M.Pd.I. (S3 UIN Maulana Malik Ibrahim Malang) Mohammad, a prophet of Muslim born in Mecca Saudi Arabia,
Ainul Yakin, M.H.I. (S3 UIN Sunan Ampel Surabaya) had undoubtedly become a consumer item in shalawat council
(Majelis Shalawat) practiced in many areas of Indonesia,
Panel Description
including Probolinggo. This new prophetic cosmopolitanism
This panel features both theoretically insightful and
has been reproduced in line with the emergence of blurred
substantively important accounts of the cultural process that
negotiation between the profane and the sacred, between
are tied into the commodi cation, marketing, capitalizing, and
Middle Eastern su order and local tradition, and by the fact that
consumption of religious traditions, practices, and beliefs
religion is always posed in social life and in business life,
among diasporic Muslims community in Probolinggo, a coastal
shalawat practice also depends itself on the meaning and
area of East Java. Not merely all contributors to this panel lived
process making and the certain socio-cultural context. This
in this city with interdisciplinary educational and research
study sets the Majelis Shalawat Syubbanul Muslimin, located at
backgrounds, they also shared a common ethnographic
Kalikajar Probolinggo, in relation with the ways they reproduced
approach to understanding and portraying the wide range of
its penetration of religion vis-a-vis market economy. It also
market-oriented changes in the Probolinggo religious
portrays how Syubbanul Muslimin produced a spatial order of
landscape. The rst two article attempts to explore a
certain followers since they have successfully practiced modes
constellated religious expression of Middle Eastern tradition in
and techniques of production, consumption, and structuration
Probolinggo by contesting the modes and techniques of
of their own spiritual market. Additionally, it also contributes to
religious commodi cations in religious franchise of Majelis
the construction of charisma they have shaped by using the
Shalawat Syubbanul Muslimin (Nurul Huda) and marketing of
economic-political discourse of media.
Air Berkah consumption based religious theraphy (Rojabi
Azharghany). Meanwhile, as noted by the third panelist (Musha Keywords: Syubbanul Muslimin, Spatialization, Mohammad,
Miftah), the ways we bless and embrace our endeavors in life Spirituality
with showers of prayers or worship wishing to achieve good
health, wealth, and a decent life, have become common 'paid- CONSUMING THE SACRED: MARKETING BLESSED WATER
for experiences' in the ever-dominating capitalist economy (AIR BERKAH) AS RELIGIOUS THERAPHY IN KREJENGAN
based training classes of PPA (Pola Pertolongan Allah). A PROBOLINGGO
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 Religion and Popular Culture

Rojabi Azharghany The annual death celebration (haul) to religious gure is a key
[Universitas Muhammadiyah Malang] instance of the commodi cations of prosperity Islamic mode at
[email protected] institutional level, where strong modern business
organizational skills are matched with charismatic leadership.
This study considers the question of whether blessings are This study implies that successful market mechanism makes
commodi ed in the ritual practices of religious therapy haul a consumer commodity attractive to spirituality hungry
associated with the certain religious gures. Buying Air Berkah middle class Muslim community in Probolinggo. It
(Blessed Water) from Habib Hasan Al Muhdor, a religios leader ethnographically observes the intertwining of market and Islam
of Majelis Shalawat Ahbabul Musthofa, is a continuous tradition where Muslims community looked to the market as a critical
practiced by local Muslims at Widoro Krejengan Probolinggo. By source for experiencing and publicizing a sense of sacred
observing this economic based religious therapy, this study identity. Commodi cation of religion is deeply embedded in the
attempts to argue that they have been transmitting the material annual haul or regular ziarah (pilgrimage) for every 11 Syawal to
thing, money, into the blessing of the attendant spirit mediums. Muhammad Hasan, a passed away central gure of kiai in
As they received blessing and magical item from the medium air Pesantren Zainul Hasan Genggong Probolinggo, and it makes a
berkah, they reached for wallets to make donation. This study strong presence in the spiritual marketplace through
goes to analyze the ways their stock of knowledge are commodi cations of Kiai Hasan's amulet and memorabilia,
constructed through ritualized practices of buying air berkah including his photos, tasbih, jimat, akik, and others. This study
and the ways it reproduced the social structure of Krejengan also re ects on the possible effect of charisma in undermining
community associated with their religious belief in the the sense of authenticity and authority of charismatic Kiai
commodi ed item of blessing. It leads this study to conclusion Hasan among the Muslim community in Probolinggo, and the
that religion of the masses requires holy men to satisfy the ways it effects on the construction of spiritual market
needs of ordinary men and women, and hence the sacred and surrounding his cemetery.
charisma are corrupted by the demand for miracles and Keywords: Hasan Genggong, Pilgrimage, Charisma
spectacles through certain mechanism, including religious
therapy.
Keywords: Air Berkah, the Sacred, Religious Theraphy DIMAS KANJENG AND OCCULT ECONOMY: CHALLENGING MODERNITY
THROUGH POLITICS OF RELIGIOUS PROSPERITY
IN KRAKSAAN PROBOLINGGO
COMMODIFICATION OF MERIT: REIMAGING GOD(S) THROUGH Ainul Yakin
PUBLIC AND PRIVATE TRAINING CLASSES IN PAITON PROBOLINGGO [UIN Sunan Ampel Surabaya]
Mushafi Miftah, M.H. [email protected]
[IAI Nurul Jadid Probolinggo]
mushafi[email protected] Modernization brought about secularizing effects, while it also
provoked anti-secularization movements. This article gures
Material wealth, good health, and efforts to make money are out a global increase in the role of religion in a more modernized
central, but not solely, to the ourishing of religious Muslim community of Probolinggo in the Padepokan Dimas
commodi cations. Pola-Pertolongan-Allah is a business- Kanjeng Taat Pribadi. Middle-class Muslim in Probolinggo is
based-religious training which argues that strong beliefs in fate generally experiencing this variety of religious resurgence after
and luck are essential to the ef cacy of the Islamic rituals, the leader of seemingly religious cult , Dimas Kanjeng, has
which is believed to generate 'practical bene ts' for the been arrested for murder and possibly a fake investment
participants of training. By paying for IDR500,000 sceme. It paradoxically argues a reason why traditional,
IDR1,500,000 / meeting for private class, and IDR150,000 / three religious choices are still popular, whereas the world is heading
hours for public classes, 'the devotees' will get also some kinds to a more rationalized society. Dimas Kanjeng's followers
of bonus, including additional handbooks of tauhid, step-by- believed he could provide them prosperity, could produce
step guide of various shalat practices. PPA, by doing so, has money and gold. Dimas Kanjeng is perceived as a symbol of the
successfully made the participant to be instrumental in unending contestation of religion, spirituality, and modernity.
performing meritorious acts to secure future happiness for This article also contributes to studies on the construction of the
themselves and their descendants, but still must depend on occult economy in Probolinggo which re ected itself from
their fate and moral luck if they are to have the best possible process of relious prosperity making. It implies a fact that the
outcomes. PPA, which operates with Multi-Level-Marketing more modernity is promoted, the more it is resisted; the more
recruitment system, stands in the increased commercialization committed to modernization societies are, the more alienated
of Muslim community in Probolinggo. This study nally gures they are, and consquently it provides someone a political
out that commodi ed religious mode and technique of merit strategy of religious scheme to dash the utopic hopes of
making could be subverted and employed to negotiate and prosperity.
express their religious-economic class identities.
Keywords: Dimas Kanjeng, Modernity, Religious Prosperity,
Keywords: Pola Pertolongan Allah, Merit, Training Class
Occult Economy
REPRODUCING CHARISMA: A STUDY OF ANNUAL PILGRIMAGE
TO HASAN GENGGONG'S CEMETERY IN PAJARAKAN PROBOLINGGO
Abdurrahman
[UIN Maulana Malik Ibrahim Malang]
[email protected]
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 Religion and Popular Culture

terhadap pembinaan karakter generasi muda, dapat penulis

Chair: Prof. Dr. H. Muh. Zuhri, M. A (IAIN Salatiga) analisis berdasarkan hasil penelitian dan mendeskripsikan
fenomena-fenomena sosial yang ada. Dampak tersebut
diantaranya: Pertama, Tercerminnya Perilaku Sopan Santun
Tittle of Panel Anak Terhadap Orang Tua dan Anggota Keluarga Lainnya.
Revitalizing Pesantren and Da'wah in Character Building Kedua, Menjadi Teladan dan Membiasakan Diri Melakukan hal
of Indonesian Moslems yang baik. Ketiga, Anak-anak Memiliki Filter dalam
Meminimalisir Dampak Negatif Perubahan Sosial.
Panelists
Dr. Mardia (STAI DDI Pinrang Sulawesi Selatan), Hanik Yuni Kata kunci: Assidiang, masyarakat Bugis, pendidikan karakter
Alfiyah M.Pd. (UNSURI Surabaya), Heny Gustini Nuraeni (UIN
SGD Bandung), Dr. Akmal Mundiri (IAI Nurul Jadid Paiton
SURVIVAL STRATEGY OF 'PESANTREN RAUDHOTUL HUFFADZ'
Probolinggo), Prof. Dr. H. Muh. Zuhri, MA. (IAIN Salatiga)
AFTER BALI BOMBING
Irzum Farihah, MA. (STAIN Kudus)
Hanik Yuni Alfiyah; Asnal Mala; Muhammad Fahmi
[FAI Unsuri Surabaya; FAI Unsuri Surabaya; UIN Sunan
Panel Description Ampel Surabaya]
The downfall of Suharto regime in 1998 has opened the door to hanikyunialfi[email protected]
the rise of Islamic education system and new localized ways of
religious preaching. They gained momentum to develop This article has explained the survival strategy of Raudhotul
themselves as is obviously seen from the escalating numbers of Huffadz pesantren and its management pattern after Bali
Pesantren (Islamic boarding school) with modern management Bombing. Through qualitative data approach, with interview
system and the conception of character building educations of method, observation, documentation, and Focus Group
local value-based. This panel encompasses a variety of Islamic Discussion, as well as qualitative analysis of interactive model,
educational institutions and the ways they developed an Islamic resulted some ndings. Survival strategy by Raudhotul Huffadz
and local preaching in order to search for the apt form of pesantren after Bali bombing is to put forward tolerance and
character building in the context of modern and contemporary tend to succumb. Given the pesantren group even Muslims in
Indonesia. Pesantren, furthermore, is a huge umbrella Bali is a minority group. Especially after the tragedy of Bali
embracing many kinds and models of Islamic preaching Bomb I and II, where Muslims in general, and pesantren are
developed to contribute to the character building. However, speci cally suspected as a hotbed of terrorists. This image is
these trends are inseparable from the interaction of the then neutralized by Muslim gures through an intense dialogue
institutions with several contemporary issues, such as with other religious gures to introduce the teachings of Islam
psychology, education, social media, democracy, civic that rahmatan lil alamin. In addition to the tolerant attitude,
empowerment, etc. This panel attempts to portray the role of boarding school Raudlotul Huffadz applies adaptive strategies
Pesantren and religious preachers in revitalizing their ways in and social wisdom. The management pattern of pesantren
dealing with these issues in order to build the character of Raudhotul Huffadz is done with open management (open
Indonesian Moslems. management), where this pesantren does not close itself from
relationship with outsiders even though different religion.
Raudlotul Huffadz pesantren always try to display the teachings
of Islam rahmatan lil alamin through interpretation of the
PERAN BUDAYA LOKAL DALAM PENGUATAN PENDIDIKAN
Koran. The pesantren model is combination, applying the salaf
KARAKTER BANGSA: STUDI PADA BUDAYA ASSIDDIANG
(classical) and khalaf (modern) system in the learning process
MASYARAKAT BUGIS TANREASSONA PINRANG SULAWESI SELATAN
and materials.
Mardia
[STAI DDI Pinrang Sulawesi Selatan] Keywords: Survival Strategy, Pesantren Raudhotul Huffadz, Bali
Bombing

Tulisan ini bertujuan untuk memotret karakteristik budaya

Assiddiang sebagai Local Wisdom dalam perspektif METAMORFOSIS DAKWAH PONDOK PESANTREN AT-TAUBAH
masyarakat Bugis Kampung Guru dapat dianalisis melalui DI LOKALISASI PELACURAN SARITEM KOTA BANDUNG
peran seorang tokoh yang dijadikan sebagai panutan dan guru Heny Gustini Nuraeni
di daerah tersebut. Tokoh yang dianggap harismatik tersebut [UIN Sunan Gunung Djati Bandung]
adalah Guru La Harrang. Hal-hal yang menjadi karakteristik [email protected]
budaya Assiddiang adalah: apaccigeng (kebersihan lahir batin),
alempureng (kejujuran), dan assiddiang (persatuan), serta Metamorfosis adalah perubahan atau pembaharuan, ini juga
ukhuwah Islamiyah sesama manusia. Kontekstualisasi Budaya memberikan gambaran tentang perubahan mentalitas
Assiddiang sebagai Local Wisdom dalam Penguatan seseorang, adanya pembaharuan dalam hidup seseorang
pendidikan karakter Masyarakat Kampung Guru untuk mencapai kesempurnaan. Pelacuran adalah fakta sosial
terimplementasi pada budaya-budaya yang merupakan bentuk dan menjadi tantangan dakwah tersendiri yang rumit karena
dan kontekstualisasi pengamalan syariat Islam masyarakat berkaitan dengan pola pikir, moral, ekonomi untuk memenuhi
Bugis Kampung Guru antara lain: pembinaan ibadah sosial, kebutuhan hidup, psikologis yang diakibatkan oleh
pembinaan riayah, maulu' sipulung dan gotong royong. penghianatan, biologis untuk memenuhi hasrat seksual,
Dampak budaya Assiddiang Masyarakat Bugis Kampung Guru bahkan kebutuhan politik, bahkan kehadiran pelacur haigh
84
 Religion and Popular Culture

class menjadi brand kesempurnaan. Tetapi gerakan dakwah keturunan, ekonomi lemah, ritual dan untuk bersenang-
harus tetap berjalan, karena dakwah harus menjadi gerakan senang, Pengakuan anak diakui sebagai anak dari suami sah
yang mampu melakukan perubahan, dalam perkembangannya ibunya, meskipun anak tersebut bukan anak bioligisnya sendiri.
dakwah harus berupaya guna mengimbangi perubahan sosial Reaksi keluarga cenderung pasif terhadap pasangan yang
yang tidak bisa dihentikan, geliat pelacuran tidak pernah melakukan pertukaran istri tersebut, mereka tidak pernah
berhenti. Tujuan melakukan penelitian ini adalah untuk menasehati atau memberi larangan terhadap apa yang mereka
mengetahui fakta tentang proses dakwah yang dilakukan oleh lakukan. Reaksi masyarakat sekitar terhadap pasangan yang
P o n d o k P e s a n t r e n A t - Ta u b a h d a n b a g a i m a n a melakukan pertukaran istri hanya menasehati lewat
perkembangannya. Tempat penelitian dilakukan di Lokalisasi pertemuan-pertemuan rutin warga, pengajian, maupun sanksi
Pelacuran Saritem jalan Gardudjati Kota Bandung. Metode ringan seperti digunjingkan.
penelitian yang dilakukan adalah deskriptip kualitataif dengan
Kata kunci: Pertukaran istri, anak biologis, kontrak pertukaran,
pendekatan fenomenologi agama. Temuan hasil penelitian ini
reaksi pasif
adalah Pertama, belum adanya kesadaran penuh dari germo,
ca lo , d a n W T S d a l a m p e r i l a k u ke b e ra g a m a a n n ya .
Kedua,Dakwah yang dilakukan oleh Pondok Pesantren At- DAKWAH THROUGH TELEVISION: ASSESSING MCDONALDIZATION
Taubah tampak menurun, pesantren hanya aktiv dalam dakwah DA'WAH IN THE MONTH OF RAMADAN
sosial, seperti dalam kematian, perayaan hari-hari besar Islam
Irzum Farihah
bekerjasama dengan germo,calo,dan WTS.
[STAIN Kudus]
Kata kunci: metamorfosis, dakwah, pelacuran [email protected]

This paper saw the rampant of da'wah through television in

TRANSKULTURASI NILAI DALAM INTERNALISASI BUDAYA KERJA Ramadan using various approaches that are appropriated to
BERBASIS PESANTREN various conditions of Islamic communities in Indonesia. Modern
Akmal Mundiri society is so pragmatic and hedonic unseparated from the
[IAI Nurul Jadid Probolinggo] target of proselytizers. They prefer da'wah treats (show)
through television media that is easily accessible by people from
Pesantren is an Islamic educational institution that has different social status. This study focus on six da'wah events via
characteristics in preserving and developing the uniquely of television: Tafsir Kehidupan on TV One, Pelita Hati on Metro TV,
pesantren values has lead by kyai. In its development, at rst Islam itu Indah and Kultum on Trans TV, Bunga-bunga Hati and
pesantren only teach religious sciences, but today, by real need Bicara Islami on RCTI. In these events there is interaction
(hajah) and by demands of society (al-himmah al-mujtama'), between the proselytizer and mad'u through the symbols that
also provides the general education. It causes the occurance of are set in da'wah materials through the television as the media.
shifting paradigm in the model of leadership and work culture Then, the term McDonaldization Da'wah appers, which consists
which is developed by the school in pesantren that more of four principles: ef ciency, calculability, predictability and
demanding of values and professionals performance. The control.
process of internalization of work culture among educational Keywords: da'wah, television, McDonaldization
institutions is different from other educational institutions. In
the pesantren tradition, many behaviors, values, and norms
apply based on Islamic values they believe. Chair: Dr. Saifuddin Zuhri Qudsy, MA (UIN Sunan Kalijaga,
Kata kunci: Transkulturasi Nilai, Budaya Kerja, Pesantren Yogyakarta)

Tittle of Panel
BBM (BOJOKU BOJOMU MONGGO): FENOMENA PERTUKARAN ISTRI
The Role of Media in Creating Religious Commodification
DAN BERBAGAI DAMPAKNYA DI DUKUH GUMUL, DESA NGASINAN,
KECAMATAN SUSUKAN, KABUPATEN SEMARANG JAWA TENGAH Panelists
Muh. Zuhri & Galih wicaksono Kirana Nur Lyansari (IAIN Surakarta), Sri Hadijah Arnus (IAIN
[Fakutlas Syariah IAIN Salatiga] Kendari), Yuminah R. (STAI al-Karimiyah Depok), Inayatul Ulya,
[email protected] M.Si. (Institut Pesantren Mathaliul Falah), Karkono (Universitas
Sebelas Maret)
Penelitian ini untuk mengetahui fenomena pertukaran istri
serta berbagai dampakmya seperti status anak yang dilahirkan,
pengakuan ayah terhadap anak yang lahir, reaksi keluarga dan Panel Description
masyarakat sekitar. Penelitian ini merupakan penelitian The relationship between media and religion gives rise to a
deskriptif dengan pendekatan kualitatif. Teknik Pengumpulan dialectic which affects both the de nition of a few dominant
Data menggunakan: Wawancara, Observasi, Dokumentasi. media and a relatively small number of religions at the center of
Hasil penelitian menunjukkan: Proses pertukaran istri yang public life. This panel seeks out new resources, symbols, and
terjadi di dukuh Gumul dimulai dengan kontrak pertukaran experiences to bring into a kind of 'religious commodi cation' in
yang kemudian apabila kontrak disetujui maka dilanjutkan terms of the ways individuals search for their own theologies, as
dengan pertukarannya, setelah pertukaran cukup maka the resources they turn to that seem to them to be the most
pengembalian dilakukan dengan disertai imbalan yang tidak 'authentic'. The phenomena, ranging from hijrah celebrity,
ditentukan besarnya, Pertukaran istri terjadi bermotif Islamic cinema, and selection of Indonesian Muslim Princess,
85
 Religion and Popular Culture

reveal an important change in the way we think about religion in terhadap konten agama dan kebhinekaan tersebut adalah
the new century. New developments in the production, dengan meningkatkan kemampuan literasi media online di
transmission, and reception of media have led to an explosion in kalangan netizen pengguna facebook, melalui pendikan formal
channels and sources of media from the 'old media' of maupun forum nonformal dan dukungan dari berbagai pihak.
television, publishing, and lm, to the 'new media' of the
Kata kunci: agresi, agama, kebhinekaan, facebook, media baru
internet, worldwide websites, and the digital and social media.
This panel, nally, introduces a perplexing array of religious,
spiritual, quasi-religious, implicitly religious, and near- NARSISME DAN RELIGIO PSYCHOTERAPY
religious claims, productions, symbols, networks, and Yuminah R
movements in searching their voices in the media marketplace [STAI al-Karimiyah Depok Jawa Barat]
in Indonesia [email protected]

Pada zaman sekarang ini banyak manusia yang mengalami

HIJRAH CELEBRITY: CREATING NEW RELIGIOUSITIES, BRANDING gangguan kepribadian, salah satunya adalah gangguan
ECONOMICS OF LIFESTYLE IN THE AGE OF MUSLIM MASS kepribadian narsisme (riya). Artikel ini membahas narsisme
CONSUMPTION sebagai gambaran individu dengan rasa percaya diri yang tingg
atau yang dalam Psikologi Islam dikenal dengan sifat riya'.
Kirana Nur Lyansari
Argumennya adalah bahwa pdasarnya narsisme merupakan
[IAIN Surakarta]
bentuk aktulasisasi diri seseorang yang mencintai dirinya
sendiri secara berlebihan. Dalam psikologi maupun dalam
Much have been found in the research on the piety of the
Islam gejala narsisme dapat digolongkan pada salah satu
Indonesian Muslim communities in terms of ideology, culture
gangguan kepribadian. Hal ini ditunjukkan bahwa individu
and politics; the phenomenon of hijrah (internal conversion)
menampilkan suatu pola yang berlebihan dan rasa percaya diri
among celebrities is not only limited to spiritual change but also
yang tinggi disertai kecenderunganketidakmampuan
in everyday of lifestyle economics. This paper examines three
menyesuaikan dengan keadaan diri sendiri, sehingga
subjects of celebrities who write their hijrah stories drawing
kehidupan sosialnya cenderung menonjolkan kenyamanan
their secret transformation and telling their economic survive
akan kesendirian dan individualistik. Dalam kehidupan sehari-
after hijrah. The three subjects are Riris Setyo Rini, Sakti
hari masyarakat di negara-negara maju telah kehilangan aspek
personil group Sheila on 7 and Febrianti Almeera. Data
spiritual yang merupakan kebutuhan dasar bagi setiap
gathered from the books published by each subject and some
manusia, apakah ia seorang beragama ataupun seorang
information of social media account of the subject concerned.
sekuler sekalipun.Untuk itu diperlukan adanya religio-
Through examining the three subject, I argue that the hijrah
psychoterapy yang merupakan salah satu cara mengatasi
process among certain celebrities have transformed from their
gangguan jiwa dan permasalahan seseorang.
psychological mindset while at the same time creating the new
formation of lifestyle economics. This paper contributes to Keywords: psikoterapi, narsisme, riya, gangguan kepribadian
understand the new formation of religiosities in the context of
mass Islamic consumption.
MUSLIMAH COSMOPOLITAN LIFESTYLE: ANTARA SYARI'AT, TREND
Keywords: popular culture, celebrity, lifestyle, Islamic MASA KINI DAN KAPITALISASI AGAMA (STUDI BUDAYA POPULAR
consumerism TERHADAP PEMILIHAN PUTRI MUSLIMAH INDONESIA)
Inayatul Ulya
AGRESIVITAS NETIZEN TERHADAP KONTEN AGAMA DAN [Institut Pesantren Mathaliul Falah]
KEBHINEKAAN PADA MEDIA FACEBOOK
This article analyzes the importance of the use of popular
Sri Hadijah Arnus culture as a method in the study of Islam within the
[IAIN Kendari] cosmopolitan muslimah lifestyle phenomenon, particullary in
[email protected] the contes of Putri Muslimah Indonesia (Miss Muslimah
Indonesia). The use of popular culture method to understand
Agresi yang berbentuk Saling hujat membawa nama tuhan, the real intension of hijab observerance;wether for the purpose
nabi, dan agama, etnis serta golongan menjadi hal yang lazim di observing sharia or just follow the present trend, or religious
media facebook saat ini. Hal ini merupakan salah satu dampak capitalisation. The Observerance of sharia commonly
negatif dari pergeseran penggunaan media konvensional ke interpreted by wearing of the so-called sharia clothing. Because
media baru. Berdasarkan penelitian yang telah dilakukan, wearing sharia clothing (hijab syar'i) as the symbol of religious
ditemukan bahwa perilaku agresif di kalangan netizen piety and secondly, emphasizing that sharia in this case always
disebabkan karena, karakteristik media facebook yang adaptive in any circumstances as long as it doesn't violate the
memungkinkan seseorang dapat menyalurkan emosi dengan basic teaching of sharia, as the present demand of muslimah
aman dan instant, karena tidak perlu bertemu secara langsung lifestyle is expressed in various way, one of them is the trend of
dan menghilangkan tekanan-tekanan yang diakibatkan oleh hijab syar'i. Third, the utilization of religious symbol to generate
komunikasi face to face. Isu yang paling sensitif untuk dijadikan economic pro t. Various events such as the contes of Putri
bahan bakar yang sangat efektif dalam melakukan agresi di Muslimah Indonesia (Miss Muslimah Indonesia) as important
media facebook adalah isu yang terkait Agama dan perbedaan booster for muslim fashion industries to gain huge pro ts by
suku serta etnis.Melihat fenomena tersebut, salah satu upaya targeting large market of stylist cosmopolitan muslimah. Thus,
yang dapat ditawarkan dalam menyikapi agresivitas netizen the element of religious capitalization is much more visible than
86
 Religion and Popular Culture

spreading the true spirit of Islamic teaching.

Keywords: Putri Muslimah Indonesia, kapitalisasi agama,
kosmopolitan

COMMODIFICATION OF POLYGAMY IN THE FILM OF AYAT-AYAT CINTA

AND SURGA YANG TAK DIRINDUKAN
Karkono, Bani Sudardi, Titis Srimudha Pitana, Istadiyantha
[Department of Cultural Studies, Sebelas Maret University]
[email protected]

Polygamy is sacred because it deals directly with the realm of

religion. However, when used as a commodity as the main
theme raised in the lm, has entered the profane industry.
Movies are produced for the purpose of making a pro t. It can be
said that this practice is the capitalization of ideology.
Commodi cation when viewed in terms of etymology means
making something as a commodity. The commodities of
polygamy in the movie Ayat Ayat Cinta and Surga yang Tak
Dirindukan raises questions that will be explored further.
Polygamy has entered the realm of industry because it is an
industrial product that is marketed for pro t. Meanwhile,
polygamy is basically included in the religious domain that
should not be used as an industrial commodity. Polygamy that
must enter the sacred territory, has shifted to the profane world.
How the background and commodi cation process of polygamy
in the three lms is worthy to be investigated. Whether
polygamy behavior in this lm is a representation of actual
community behavior and what its implications for society after
watching a movie is an important question to answer. To
dismantle this, the Practice or Habitus theory developed by
Bourdiue is used. With this theory, the practice of polygamy
commodi cation can be described in the surrounding aspect so
that it can be seen that this culture is produced through a
capital-backed habitus and occurs within a certain sphere.
Furthermore, by understanding the fabric of practice with the
actors involved, the envelopes of interest in it can be dismantled.
Keywords: commodi cation of poligamy, Ayat-Ayat Cinta, Surga
yang Tak Dirindukan

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 Philosophy, Sacred Texts, and Practices of Truth

Philosophy, Sacred Texts, and Paper ini berasal dari penelitian yang berusaha menyingkap
tentang nilai-nilai Sunnah Nabi yang hidup dalam budaya
Practices of Truth masyarakat Jawa abad ke-16 M sebagaimana tersirat dalam
naskah Babad Jaka Tingkir. Metode yang dipakai adalah
Chair: Subkhani Kusuma Dewi, M.Fil., M.A. penelitian kepustakaan (library research), sementara
(UIN Sunan Kalijaga Yogyakarta) pendekatan yang digunakan adalah pendekatan loso s.
Dengan menggunakan teori Koentjaraningrat yang
Tittle of Panel menempatkan nilai sebagai pusat atau fondasi paling
Hadis dan Keindonesiaan: Ragam Kontekstualisasi dan mendasar dalam sebuah kebudayaan. Penelitian ini
Praktik mengungkap bahwa nilai-nilai sunnah Nabi sudah
terinternalisasi dalam budaya masyarakat Islam Jawa abad ke-
Panelists 16 M.
Dr. Ali Imron, M.Si. (Asosiasi Studi Hadis Se-Indonesia), Dr. Kata Kunci: Babad Jaka Tingkir, Nilai, Sunnah Nabi
(cand) Zunly Nadia, M.A. (STAI Sunan Pandanaran Yogyakarta),
Rizqa Ahmadi, Lc., M.A. (IAIN Tulungagung), Anif Yuni, M.
(UIN Sunan Kalijaga Yogyakarta), Dr. Alfatih Suryadilaga, PEMAHAMAN HADIS DAN PRILAKU KEAGAMAAN KOMUNITAS
M.Ag. (Asosiasi Studi Hadis Se-Indonesia) MUSLIM DI INDONESIA: STUDI ATAS PEMAHAMAN HADIS DI NU
DAN KOMUNITAS SALAFI WAHABI DI INDONESIA
Panel Description Zunly Nadia
Panel ini merupakan inisiasi dari Asosiasi Ilmu Hadis Se- [STAI Sunan Pandanaran Yogyakarta]
Indonesia (ASILHA) dan Jurnal Living Hadis, UIN Sunan [email protected]
Kalijaga berangkat dari upaya mendeskripsikan khazanah studi
H a d i s k o n t e m p o re r y a n g m e n g a k a r p a d a p r a k t i k Perbedaan dalam memahami hadis sudah terjadi sejak masa
keberagamaan masyarakat Muslim di Indonesia. Tingkat Nabi. Namun demikian perbedaan pemahaman ini tidak
kebaruan dari studi ini terdapat pada cara pandang sampai memunculkan perpecahan. Seiring dengan berjalannya
kontemporer terhadap studi hadis klasik yang mengedepankan waktu dan jarak yang semakin jauh dengan Rasulullah.
adanya integrasi Hadis dengan beragam studi sosial, dan Perbedaan-perbedaan dalam pemahaman hadis dirasakan
bagaimana cara pandang itu dihasilkan dari dinamika semakin tajam, hingga pada masa selanjutnya perbedaan
kehidupan berbangsa masyarakat Indonesia. Dua isu utama pemahaman tersebut membentuk dua aliran yang secara
akan didiskusikan dalam panel ini, pertama bagaimana ragam radikal membentuk kelompok yang berseberangan dan tidak
pemahaman hadis kontemporer menemukan bentuk, jarang bahkan berujung pada kon ik dan kekerasan. Secara
perbedaan, dan penekanan di masyarakat di Indonesia. Kedua, garis besar, ada dua tipologi kelompok dalam memahami hadis.
bagaimana beragam pemahaman atas hadis itu lalu dihayati Tipologi ini didasarkan pada pendekatan yang digunakan.
dan dipraktikan oleh masyarakat baik komunitas atau institusi Pertama, kelompok tekstualis, kelompok ini lebih menekankan
tertentu. Panel ini akan menjawab dua pertanyaan di atas pemahaman terhadap hadis Nabi tanpa memperdulikan proses
dengan mengedepankan kajian interdisipliner terhadap ulumul s e j a r a h y a n g m e l a h i r k a n n y a . K e l o m p o k i n i le b i h
hadis. Secara prinsip, ulumul hadis dan perangkat keilmuan mementingkan makna lahiriyah teks, dalam hal ini penekanan
didalamnya merupakan obyek kajian utama yang akan didekati teks hadis terfokus hanya pada aspek bahasa. Sedangkan
menggunakan berbagai pendekatan dan teori sosial, mulai dari kedua adalah kelompok kontekstualis. Kelompok ini
pendekatan kontekstual atas hadis, pendekatan loso s, melakukan pemahaman hadis dengan mempertimbangkan
antropologis, hingga studi sosial kritis. Panel yang asal-usul (asbab al-wurud) hadis, atau konteks yang berada
menekankan kajian integratif terhadap studi hadis ini bersifat dibalik teks. Kelompok pertama selanjutnya disebut dengan
kontributif bagi pembentukan karakter dan distingsi keilmuan ahl al-ra'yi, sedangkan kelompok kedua disebut dengan ahl al-
Hadis di Indonesia, serta mampu menghadirkan hadis. Penyebutan kedua istilah tersebut mulai terlihat pada
perkembangan kontemporer dari Studi Hadis di negeri ini. masa sahabat, dan semakin menguat khususnya pada masa
Selain diseminasi gagasan di antara para akademisi ASILHA, perkembangan mu'tazilah sebagai reaksi atas spekulasi
output dari panel ini adalah publikasi makalah yang akan teologis kelompok mu'tazilah dan pada masa timbulnya reaksi
dilakukan oleh Jurnal Living Hadis, UIN Sunan Kalijaga. Asy'ariyah. Dalam konteks Indonesia, perbedaan pemahaman
Sebagai satu di antara sedikit jurnal yang memfokuskan scope- terhadap hadis tentu saja terjadi pada berbagai komunitas
nya pada kajian interdisipliner atas Ilmu Hadis, dan didukung muslim di Indonesia. Komunitas yang berbeda-beda ini secara
oleh tim yang mumpuni, Jurnal Living Hadis memiliki tidak langsung memperlihatkan perbedaan pandangan dan
kompetensi baik secara akademik maupun tehnis untuk penafsiran terhadap ajaran agama dan hal ini terutama cukup
mempublikasikan makalah dari para panelis. jelas terlihat dalam praktik keagamaan sehari-hari. Salah satu
penyebab dari perbedaan dalam praktik keagamaan ini adalah
pemahaman mereka yang berbeda terhadap hadis Nabi. Meski
mayoritas umat muslim sepakat bahwa hadis merupakan
sumber ajaran kedua setelah al-Qur'an, namun demikian tidak
SUNNAH NABI DALAM BABAD JAKA TINGKIR ada pemahaman yang sama terhadap sumber ajaran tersebut.
Dari sini kemudian, penulis berusaha mengungkap bagaimana
Ali Imron pemahaman hadis di NU dan komunitas Sala Wahabi, sejauh
[Asosiasi Studi Hadis Se-Indonesia] mana perbedaan pemahaman terhadap hadis diantara
[email protected] keduanya dan apa yang melatarbelakangi perbedaan
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 Philosophy, Sacred Texts, and Practices of Truth

pemahaman terhadap hadis, kitab-kitab apa saya yang pemerintah di anggap sudah tidak diperlukan lagi. Paper ini
dipelajari sebagai pemandu dalam memamahi hadis serta meguraikan bagaimana sebenarnya pemahaman hadits tahnik
bagaimana implikasi dari pemahaman hadis tersebut terhadap ini dari sisi ilmu hadits, ilmu biologi, otentisitasnya, dan
praktek keagamaan mereka. Lebih jauh, penulis ingin relevansinya dalam polemik anti vaksin di Indonesia.
memperlihatkan bagaimana keragaman Islam Indonesia serta
Kata Kunci: Anti Vaksin, Hadis, Tahnik, Imunisasi
bagaimana perbedaan ini agar bisa dikelalola secara baik
sehingga meminimalisir kon ik yang terjadi akibat perbedaan
penafsiran terhadap ajaran agama.
KOMIK HADIS UNTUK HADIS NASEHAT PEREMPUAN:
Katakunci: pemahaman hadis, sala wahabi, NU SEBUAH PEMAHAMAN ANTARA INFORMATIF DAN PERFORMATIF
Alfatih Suryadilaga
[Asosiasi Studi Hadis Se-Indonesia]
SUFI PROFETIK: STUDI LIVING HADIS JAMAAH TAREKAT [email protected]
NAQSYABANDIYAH KHALIDIYAH DI KABUPATEN TRENGGALEK
Komik hadis semakin berkembang pesat di Indonesia.
Rizqa Ahmadi
Setidaknya komik hadis ini adalah bahan bacaan bagi
[IAIN Tulungagung]
masyarakat awam baik anak-anak maupun remaja dalam
[email protected]
memahami ajaran Islam, khususnya dalam hadis. Seperti
Pandangan miring terhadap kelompok Tarekat oleh sebagian ajaran Islam yang damai dengan digambarkan dengan baik
golongan yang mengklaim dirinya lebih nyunnah menjadi melalui komik kapasitas perempuan yang dijelaskan masuk
pemicu perdebatan akademik yang panjang. Seolah-olah surga. Kemunculan komik hadis tersebut merupakan suatu
ajaran para su bertentangan dengan sunnah padahal dengan yang baru karena pemahaman selama ini atas hadis-hadis
membaca sir h, Beliau adalah z hid, bid, n sik sekaligus su dapat ditemukan hanya melalui ahli hadis terutama dalam
sejati yang patut diteladani. Pada kasus muslim Indonesia, syarah kitab-kitab hadis. Apalagi dalam beberapa kajian yang
fenomena ini lebih menarik lagi dengan adanya fakta bahwa ada syarah hadis yang berkembang dalam sejarah hadis lebih
corak Islam awal yang muncul di Indonesia menurut para banyak tidak berkembang pola pemahamannya antara masa
sejarawan, lebih bercorak su sme. Selain fakta tersebut, cara Nabi Muhammad saw. sampai abad ke-8 H. Artinya, kontruk
beragama muslim Indonesia yang terbentuk perpaduan antara budaya masyarakat pemahaman hadis tidak mewarnai dalam
tradisi yang telah mengakar dan keyakinan agama yang dianut kitab syarah hadis. Hal ini berbeda dengan komik hadis yang
meneguhkan bahwa hubungan ajaran tasawuf baik dalam berkembang di Indonesia. Ciri khas ke-Indonesiaan dalam
wujud tarekat maupun bukan, berbanding lurus dengan misi komik hadis tersebut sangat terasa. Dengan menggunakan
luhur kenabian. Berkenaan dengan hal tersebut, tulisan ini teori performatif, maka kajian ini akan melihat tentang otoritas
secara fenomenologis menarasikan berbagai ritual dan keilmuan syarah hadis dan hasil kajiannya sebagimana yang
kegiatan yang diyakini oleh jamaah Tarekat Naqsyabandiyah berkembang dalam informasi awalnya di masa Nabi saw.
Khalidiyah di Kabupaten Trenggalek, terinspirasi dari sunnah
Nabi. Akti tas tersebut terdiri dari dua kategori. Kategori
FUNGSI PERFORMATIF DAN INFORMATIF LIVING HADIS DALAM
pertama spiritualitas yang meliputi amalan-amalan sunnah
PERSPEKTIF SOSIOLOGI REFLEKTIF
dalam bentuk muj hadah, riy dhah, dan berbagai zikir dan
wirid yang diwajibkan. Dan kategori kedua berupa akti tas Subkhani Kusuma Dewi
sosial bermasyarakat, terwujud dalam internalisasi nilai-nilai [UIN Sunan Kalijaga Yogyakarta]
luhur dalam membangun masyrakat yang makmur, rukun dan [email protected]
damai. Temuan dalam penelitian ini meneguhkan bahwa ajaran
tasawuf sejalan dengan misi kenabian. Studi sosial atas praktik beragama yang berazaskan al Qur'an
dan Hadis memanfaatkan teori resepsi sosial, yaitu hasil
Katakunci: Su , living hadis, Tarekat Naqsyabandiyah pembacaan terhadap teks yang terjelma dalam bentuk
Khalidiyah, profetik penafsiran tertentu dan dilembagakan ke dalam praktik
beragama. Teori resepsi membedakan antara tiga bentuk,
resepsi eksegesis, resepsi aestetik dan resepsi fungsional.
MENGURAI HADITS TAHNIK DAN GERAKAN ANTI VAKSIN (Iser dalam Ra q, 2014). Tulisan ini memfokuskan pada dua
Anif Yuni Muallifah bentuk fungsi resepsi fungsional, yakni fungsi informative dan
[UIN Sunan Kalijaga] performatif. Keduanya akan dianalisa menggunakan gagasan
[email protected] re eksi tas yang menguji keterlibatan antara subyek
penelitian dengan peneliti berdasarkan pada cara pandang
Yogyakarta pada bulan Juli 2017 gempar dengan berita adanya sosiologi (Bourdieu, 2007). Sebagai bagian dari upaya
beberapa sekolah berbasis agama yang menolak vaksinasi pengembangan teori sosial untuk kajian studi living hadis,
pada program imunisasi MR (Measles Rubbela) yang menjadi maka tulisan ini akan memanfaatkan berbagai penelitian living
program pemerintah. Gerakan anti vaksin memang telah lama hadis di Indonesia terkini. Sebagai kesimpulan, tulisan ini
ada baik di Indonesia maupun di luar negeri. Beberapa dari menunjukkan dua bukti penting dalam berbagai penelitian
mereka menggunakan argumen teologis unntuk menolak living hadis, pertama, bahwa kedua fungsi, yakni informative
vaksinasi. Hadits tahnik di gunakan sebagai salah satu alasan dan performative termasuk ke dalam keilmuan sosial-kritis
utama bahwa Islam sudah mengajarkan metode imunisasi menurut Habermas, dimana dalam penelitian baik peneliti
paling unggul karena berdasarkan petunjuk nabi yang berasal maupun subyek penelitian melakukan re eksi terhadap praktik
dari wahyu Tuhan, sehingga program imunisasi yang dilakukan yang ada. Re eksi tas merupakan fungsi antara penelitian
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 Philosophy, Sacred Texts, and Practices of Truth

yang bersifat obyektif (studi sosial kuantitatif) dengan kajian ketika tafsir ditulis, oleh siapa sebuah tafsir diproduksi dan
subyektif (kajian tekstual/tafsir). Kedua, berdasarkan obyek dipresentasikan, serta bagaimana konteks realitas sosial
penelitian yang bersifat lokal kebudayaan/kelompok politik yang terjadi. Dengan demikian tafsir Al-Quran sudah
masyarakat tertentu, maka penelitian ini merupakan bagian selayaknya mengambil peran dalam mengurai permasalahan
dari representasi atas identitas kelompok atau praktik budaya dan sekaligus memberikan alternatif, sehingga tafsir menjadi
tertentu. penggerak budaya dan perubahan sosial.
Isu-isu Utama yang Didiskusikan Atas dasar latar belakang di
Katakunci: living hadis, performatif, informatif, sosiologi
atas dalam panel ini akan didiskusikan beberapa pokok pikiran
re ektif
penting. 1. Bagaimana paradigma dan epistemologi tafsir Al-
Qur'an di Indonesia dibangun oleh para ulama 2. Bagaimana
teknik dan strategi penulisan tafsir dilakukan oleh ulama di
Indonesia 3. Bagaimana praktik tafsir berdialektika dengan
nilai dan kearifan lokal 4. Apa kontribusi tafsir Al-Quran di
Chair: Dr. Islah Gusmian, S.Ag., M.Ag. I n d o n e s i a d a l a m m e m b a n g u n ke a d a b a n d a n n i l a i
(Fakultas Ushuluddin dan Dakwah IAIN Surakarta) keindonesiaan
Pendekatan dan Analisis Isu-isu di atas dikaji dan didekati
Tittle of Panel dengan pendekatan interdisiplin dan multidisiplin. Pertama, isu
Mendialektikakan Praktik Penafsiran Al-Quran dengan epistemologi tafsir dalam panel ini didedah secara
Nilai Kebangsaan dan Budaya Nusantara komprehensif oleh Abdul Mustaqim. Doktor di bidang Tafsir dari
Panelists UIN Sunan Kalijaga ini secara khusus mengkaji struktur
Dr. Abdul Mustaqim, S.Ag., M.Ag. (UIN Sunan Kalijaga epistemologi tafsir Faidl al-Rahman karya Kiai Saleh bin Umar
Yogyakarta), Dr. Jajang Arahmana, M.Ag. (UIN Sunan Gunung al-Samarani dalam makalah berjudul: The Epistemology of
the Javanese Exegesis Treasure (The Study of the Exegesis of
Jati Bandung), Mohamad Yahya, M.A. (STAI Pandanaran
KH. Shalih Darat's Faidl Al-Rahman) . Tafsir ini dipilih karena
Yogyakarta), Dr. Ahmad Baidlawi, S.Ag., M.Ag. (UIN Sunan
ditulis oleh ulama yang secara keilmuan mempunyai otoritas
Kalijaga Yogyakarta), Siti Mariatul Kiptiyah, S.Th.I.
dan alim serta merupakan mahaguru dari para ulama
(Mahasiswa Pascasarjana UIN Sunan Kalijaga Yogyakarta)
nusantara, di antaranya yaitu Syekh Hasyim Asy'ari (pendidi
NU) dan KH. Ahmad Dahlan (pendiri Muhammadiyah). Abdul
Panel Description Mustaqim memakai pendekatan historis- loso s dalam
Dunia Islam sedang menghadapi situasi yang menegangkan, menggali dan menemukan struktur fundamental yang dipakai
bukan hanya didera oleh kompleksitas globalisasi yang kiai Saleh Darat dalam menafsirkan Al-Qur'an. Dari kajiannya
melahirkan perubahan super cepat, tetapi juga tergradasinya ini, ia menunjukkan bahwa tafsir Faidl al-Rahman ditulis selain
nilai-nilai agama karena dorongan cara berpikir materialistis, memakai analisis bahasa, tafsir ini juga memakai pendekatan
individualistis, dan klaim kebenaran tunggal. Primordialisme, shu isyari. Tafsir ini tidak hanya mengeksplorasi makna
etnisisme, radikalisme, dan terorisme yang kini melanda eksoteris Al-Quran tetapi juga yang makna esoterisnya. Kajian
sebagian dunia Islam telah menjadi penyakit akut yang ini mengingatkan kita bahwa kosa kata dalam ayat Al-Quran
membelenggu kehidupan umat Islam dan melemparkannya mempunyai dua dimensi makna, yaitu makna dhahir dan
jauh dari substansi dan nilai-nilai Islam. Satu dari sekian makna bathin. Ia sangat kaya. Seperti prisma, ia memberikan
penyebab utamanya adalah karena praktik pemahaman umat banyak pancaran dan tidak bersifat tunggal. Di kesimpulan,
Islam atas ayat-ayat Al-Quran serta paradigma yang mereka Abdul Mustaqim meneguhkan bahwa kita sejatinya perlu tafsir
gunakan di dalam memahaminya. Tidak sedikit di antara umat iluminatif dan su stik, yaitu tafsir yang tidak hanya terkurung
Islam yang mempunyai hasrat tinggi untuk kembali kepada dalam makna lteral teks tetapi juga masuk pada makna-dalam
Kitab Suci dan memahami isinya, tetapi tidak disertai bekal atau esoterik teks, sehingga kedalamannya bisa diarungi.
metodologi. Akhirnya, yang terjadi bukanlah ia menjadi dekat Melengkapi kajian Abdul Mustaqim di atas, Mohammad Yahya,
dengan sumber nilai itu tetapi justru semakin jauh. Terorisme dosen di STAI Pandanaran Yogyakarta, menulis artikel berjudul:
dan radikalisme merupakan wujud kongkret yang salah Majelis Mujahidin vis-a-vis Kementerian Agama dalam Ilusi
satunya disebabkan oleh praktik tafsir yang miskin metodologi Deradikalisasi melalui Terjemahan al-Qur'an . Artikel ini
itu. Hal kedua, oleh umat Islam sendiri, Al-Quran seringkali mengulas tentang peristiwa pertarungan dan perebutan
sekadar diletakkan sebagai semacam nomenklatur dan corpus wacana tentang kebenaran dan keabsahan terjemahan Al-
suci. Padahal, sebagai sumber nilai, semestinya ia selalu Qur'an antara Majelis Mujahidin Indonesia yang
didialektikakan dengan kehidupan umat manusia secara terus- direpresentasikan oleh M. Thalib melalui karya Terjemah
menerus. Berbagai masalah yang bermunculan dalam Tafsiriyah yang ia tulis dengan Terjemah Al-Quran Kementerian
kehidupan umat, meniscayakan usaha-usaha kontekstualisasi Agama RI. Thalib menuduh bahwa terjemah Al-Quran
dan pribumisasi nilai Al-Quran dengan kehidupan umat, Kementerian Agama RI menjadi penyebab dari radikalisme.
sehingga ia akan terus bergerak dan memberikan makna bagi Meskipun Thalib tidak menyertai tuduhannya itu dengan data-
kehidupan. Secara fungsional, tafsir sebagai jalan memahami data di lapangan, ia kemudian mengajukan karyanya sebagai
nilai yang terkandung dalam Al-Qur'an juga merupakan jawaban untuk melakukan deradikalisasi dan mendaku
upaya memenuhi dasar-dasar teologis dan praktis manusia karyanya yang paling otoritatif. Tapi, menurut Yahya, dengan
yang lebih luas dalam melakukan proses dialektika dengan memakai analisis wacana kritis, apa yang dilakukan Thalib itu
kehidupan di mana sang penafsir hidup dan berada. Dengan lebih merupakan strategi perebutan wacana, bukan dalam
demikian, tafsir merupakan proses dan sekaligus produk konteks bagaimana metologi tafsir dibangun. Cara ini menurut
budaya yang tidak bisa dilepaskan dari dinamika sosial politik Yahya justru lebih berpotensi mengandung ideologi terorisme.

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 Philosophy, Sacred Texts, and Practices of Truth

K e d u a , m e n g u n g k a p k a n te n ta n g b a g a i m a n a ta f s i r membangun peradaban umat dan Bangsa. Buku ini bisa

berdialektika dengan realitas sosial budaya serta problem menjadi salah satu rujukan dalam pengembangan kajian tafsir
politik dan kemanusiaan. Pada bagian ini, tafsir bukan hanya Al-Quran di Indonesia 2. Makalah-makalah dalam panel ini bisa
membaca dan memahami teks (Al-Quran) tetapi juga juga dipublikasikan di Jurnal Nasional atau Internasional
memahami realitas sosial dan politik. Pada tataran kesadaran terakreditasi, seperti Al-Jamiah, Mutawatir, Shuhuf dan yang
dan iman, Siti Mariatul Kiptiyah, mahasiswa Pascasarjana UIN lain
Sunan Kalijaga Yogyakarta, menulis artikel: Piwoecal Sae
dalam Kitab Tafsir Al-Qur'an Poestaka Hadi Karya H.
Hadikoesoema . Artikel ini mengkaji konsep piwoecal sae
(pendidikan karakter) yang dikemukakan H. Hadikoesoema.
Sebagai Ketua Pimpinan Pusat Muhammadiyah (1942-1953) THE EPISTEMOLOGY OF THE JAVANESE EXEGESIS TREASURE
dan seorang nasionalis yang berperan besar dalam perumusan (THE STUDY OF THE EXEGESIS OF KH SHALIH DARAT'S FAIDL
UUD 1945, melalui karya tafsirnya ini Hadikoesoema AL-RAHMÂN)
membangun konsep pendidikan karakter yang didasarkan atas
Abdul Mustaqim
iman, akhlak, dan amal. Ketiganya ini menjadi unsur utamanya.
Melalui rangkaian ketiga hal ini, menurutnya akan [Fakultas Ushuluddin dan Pemikiran Islam UIN Sunan
menumbuhkan ahklak terpuji dan pada akhirnya mampu Kalijaga Yogyakarta]
menciptakan tatanan kehidupan masyarakat yang luhur, mulia, [email protected]
dan damai. Pada sisi politik, Islah Gusmian menulis artikel
Wawasan Kebangsaan Tafsir Al-Quran Indonesia: Kontribusi Hal-hal epistemologis bukan hanya masalah lsafat, tapi juga
Tafsir Al-Huda Karya Bakri Syahid . Dalam artikel ini, Islah masalah semua ilmu, termasuk tafsir al-Qur'an. Penelitian ini
Gusmian memaparkan praktik penafsiran Bakri Syahid yang di bertujuan untuk mengungkap struktur epistemologi dalam
d a l a m n y a d i ke m b a n g k a n ke s a d a r a n d a n w a w a s a n Tafsir Faidl al-Rahmân karya KH Shalih Darat al-Samarani,
kebangsaan. Dengan memakai pendekatan sosiologi salah satu tafsir lokal yang lahir dan ditulis di Jawa. Penelitian
pengetahuan, Islah berhasil mendedah gagasan dan wawasan ini penting untuk menguraikan struktur epistemologi Kiai
kebangsaan Bakri Syahid, seperti peneguhannya terhadap Shalih Darat secara sistematis dalam Tafsir Faidl al-Rahmân
Pancasila dan NKRI. Sebagai tokoh Muhammadiyah, Bakri tersebut.Dengan menggunakan pendekatan historis- loso s,
Syahid juga akrab denganserat-serat warisan kebudayaan peneliti menunjukkan bahwa Tafsir Faidl al-Rahman dapat
masa lalu, seperti serat Wulang Reh dan Wedhatama yang ia dikategorikan sebagai satu jenis epistemologi iluminatif, di
pakai untuk menjelaskan nilai-nilai yang ada dalam Al-Qur'an. mana pendekatan shu isyari tidak hanya mengeksplorasi
Dalam perspektif politik, jauh sebelum asas tunggal makna eksoteris Alquran tetapi juga yang esoteris.
diberlakukan oleh rezim Orde Baru, dalam karya tafsirnya ini Kata kunci: tafsir, jawa, epistemologis
Bakri Syahid telah mengungkapkan kesetiaannya pada
Pancasila sebagai konsep dan kesepatan dalam berbangsa dan
bernegara. Pada sisi ekonomi, Jajang Arahmana menulis TAFSIR FILANTROPIS AL-QUR'AN DI INDONESIA: KONTRIBUSI
penafsiran Al-Qur'an tentang kepedulian sosial yang dijadikan TAFSIER SOERAT AL-MA'OEN KARYA KH. ABDUL HALIM (1887-1962)
basis praksis lantropi dan perkumpulan sosial pada era Jajang A Rohmana
kolonial. Objek kajiannya adalah Tafsier Soerat Al-Ma'oen [UIN Sunan Gunung Jati Bandung]
(1930) karya KH. Abdul Halim. Dengan model analisis wacana [email protected]
kritis dan sejarah sosial, dalam kajian Jajang ini menegaskan
Studi ini memfokuskan pada penafsiran Al-Qur'an tentang
bahwa penafsiran Abdul Halim tidak bisa dilepaskan dari
kepedulian sosial yang dijadikan basis praksis lantropi dan
situasi sosial bangsa jajahan berhadapan dengan kebijakan
perkumpulan sosial pada era kolonial. Objek kajiannya adalah
kolonial dan persaingan dengan pedagang Cina. Tafsirnya
Tafsier Soerat Al-Ma'oen (1930) karya KH. Abdul Halim.
menjadi contoh lain dari pengaruh pembaharuan di Mesir
Karangan berbahasa Sunda ini merupakan saduran dari tafsir
terhadap akti s Muslim Indonesia pra-kemerdekaan. Sebuah
Juz 'Amma karya Muhammad 'Abduh. Abdul Halim berusaha
aksi progresif Islam yang didasarkan pada tafsir lantropis Al-
menafsirkan surah tersebut dan menjadikannya sebagai basis
Qur'an. Terakhir, artikel yang ditulis oleh Ahmad Baedowi,
praksis sosial melalui perkumpulan Persjarikatan Oelama
berjudul Kajian Tentang Al-Quran Melalui Nazham dalam
(1917-1943). Aktivitas sosialnya itu didasarkan pada ajaran
Karya-Karya Pesantren . dengan artikel ini kita disuguhi
lantropi yang terkandung dalam surah Al-Ma'un, seperti
bagaimana ulama di Indonesia mempunyai ketrampilan di
orientasi lantropi dari individu ke kolektif, keterikatan salat
dalam menyajikan sebuah karya dengan model nadham.
dengan pemenuhan hak-hak yang lemah, dan kritik terhadap
Langkah ini merupakan quantum teaching di dalam
ketertinggalan kaum Muslim dan kekuasaan kolonial atas
mendekatkan Al-Quran kepada ummat Islam. Keseluruhan
tanah airnya. Melalui analisis wacana kritis dan sejarah sosial,
artikel ini menjadi peneguh bahwa di tengah arus
kajian ini menegaskan bahwa penafsiran Abdul Halim tidak bisa
individualisme, radikalisme, dan terorisme, selaiknya Al-
dilepaskan dari situasi sosial bangsa jajahan berhadapan
Qur'an melalui karya tafsir didekatkan kepada umat
dengan kebijakan kolonial dan persaingan dengan pedagang
sebagai suluh sehingga spirit rahmatan lil alamin bisa
Cina. Tafsirnya menjadi contoh lain dari pengaruh
dirasakan oleh umat manusia.
pembaharuan di Mesir terhadap akti s Muslim Indonesia
Panel Ada dua luaran yang bisa dipilih dari makalah-makalah
prakemerdekaan. Sebuah aksi progresif Islam yang didasarkan
yang dipresentasikan di panel ini. 1. Makalah-makalah ini bisa
pada tafsir lantropis Al-Qur'an.
menjadi salah satu bab (chapter) dari sebuah buku yang
dirancang tentang Kontribusi tafsir Al-Qur'an dalam Kata kunci: Al-Qur'an, tafsir, lantropi, miskin, perkumpulan

91
 Philosophy, Sacred Texts, and Practices of Truth

KAJIAN TENTANG AL-QURAN MELALUI NAZHAM DALAM berkaitan dengan terjemahan al-Qur'an. Ada dua persoalan
KARYA-KARYA PESANTREN yang dijadikan persoalan dalam artikel ini. Pertama, apa
Ahmad Baidowi problem fundamental dari polemik tersebut? Dan apa
[Fakultas Ushuluddin dan Pemikiran Islam UIN Sunan sesungguhnya obsesi Muhammad Thalib di balik usaha
Kalijaga Yogyakarta] koreksinya? Dalam menjawab dua persoalan ini, penulis
[email protected] memanfaatkan studi wacana kritis sebagai pendekatannya.
Penulis berkesimpulan bahwa problem utama dari rentetan
Penulisan karya intelektual dalam masyarakat Islam terdiri polemik yang berkepanjangan tentang deradikalisasi
dari dua macam bentuk, yaitu natsar (prosa) dan syi'ir atau pemahaman terhadap al-Qur'an melalui terjemahan
nazham (puisi/versi kasi). Tradisi ini sebenarnya sudah sesungguhnya terletak pada status quo. Dengan ratusan
berlangsung sangat lama dalam sejarah intelektual Islam, bahkan ribuan temuan kesalahan terjemah dalam QTK, Thalib
terlebih lagi penulisan karya dalam bentuk nazham, yaitu sejak mendeligitimasinya. Tidak hanya itu, ia mendaku hanya
masa jahiliyah sebelum Islam yang dibawa Nabi Muhammad produknyalah (QTT) yang paling benar dalam menerjemahkan
SAW lahir. Bahkan, tradisi Sastra Arab identik dengan puisi, al-Qur'an. Sementara itu, Kemenag sendiri tampaknya enggan
yang karya-karya puisi itu kerap kali dilombakan dan untuk mengakui adanya kritik tersebut, dan tetap
digantungkan di dinding Ka'bah. Namun, meskipun sastra Arab mempertahankan anggapan kebenarannya. Produk QTT pada
sudah sejak lama dikenal menggunakan gaya nazham, teori dasarnya tidak lebih dari sekedar bagian usaha Thalib dalam
penazhaman sendiri baru terlembagakan dan dikenal menegakkan syariah Islam di Indonesia dalam perspektifnya.
sebagai disiplin ilmu tersendiri sejak al-Khal l ibn A mad Hal ini tampak jelas terlihat dari pola-pola penerjemahannya.
melatakkan ilmu 'Ar dh yang berorientasi pada penciptaan Sehingga, QTT yang dikampanyekan sebagai produk
rima dan matra dalam puisi. Penulisan karya intelektual terjemahan yang anti terhadap gerakan terorisme atau lebih
dengan menggunakan gaya nazham ini terus berkembang damai dari QTK di Indonesia, dalam hemat penulis justru lebih
dalam sejarah intelektual Islam dan belakangan menjadi berpotensi mengandung ideologi terorisme.\
bagian penting di kalangan masyarakat pesantren di Indonesia. Kata kunci: MMI, tafsir, syariah, kementerian agama
Di pesantren, salah satu metode pembelajaran berbagai
macam bidang keilmuan kepada para santri dilakukan dengan
menggunakan karya-karya berbentuk nazham ini, tentu saja PIWOECAL SAE DALAM KITAB TAFSIR AL-QUR'AN POESTAKA HADI
karena dianggap memiliki efekti tas bagi para santri. Di bidang KARYA H. HADIKOESOEMA: TEORI DAN PRAKTIK
Nahwu misalnya dikenal kitab Imri dan Al yah karya Ibn Siti Mariatul Kiptiyah
Malik, di bidang Sharaf dikenal kitab Maqs d, di bidang Fiqh ada [Pascasarjana UIN Sunan Kalijaga Yogyakarta]
Matn Zubad karya Ahmad ibn Ruslan al-Sya 'i, di bidang Aqidah [email protected]
dikenal 'Aq dah al-'Aw m, dalam Ilmu Tajwid dikenal Hid yat
al-Ṣiby n dan Tu fat al-A f l, dalam bidang Logika dikenal Artikel ini menelaah konsep piwoecal sae (pendidikan karakter)
Sullam al-Munawraq, dalam bidang Balaghah dikenal al- dalam kitab Poestaka Hadi karya H. Hadikoesoema Yogyakarta.
Jawhar al-Makn n dan sebagainya. Model nazham dalam Kitab tersebut merupakan tafsir Al-Qur'an tematik yang lahir
pembelajaran di pesantren-pesantren di Indonesia tampaknya dikalangan Muhammadiyah pada 1936 dengan menggunakan
sangat mempengaruhi para intelektual-pesantren, khususnya bahasa Jawa aksara Latin. Studi ini penting dilakukan
para kiai yang memiliki produkti tas dalam tradisi kepenulisan. mengingat selain sebagai ketua Pimpinan Pusat
Di antara para kiai itu menuliskan karya-karyanya dalam Muhammadiyah (1942-1953), H. Hadikoesoema adalah seorang
bentuk nazham, baik yang ditulis dalam bahasa Jawa dengan tokoh nasional yang berperan besar dalam perumusan UUD
menggunakan aksara pegon maupun menggunakan bahasa 1945. Pertanyaan yang diangkat dalam tulisan ini adalah
Arab. Dalam kajian tentang al-Quran terdapat karya-karya bagaimana konsep piwoecal sae H. Hadikoesoema? apa saja
semisal Al-Mashabih al-Nuraniyyah al-Ahadits al- unsur-unsur piwoecal sae yang terdapat dalam kitab Poestaka
Qur'aniyyah karya KH Abdullah Umar, Mushtholah al-Tajwid Hadi? dan bagaimana teori dan praktik dari piwoecal sae
al-Qur'an al-Majid karya KH Abdullah Umar, Tanwir al-Qari' tersebut? Dari pembacaan saya terhadap kitab tersebut dapat
Tajwid Kalam al-Bari karya Muhammad Mundzir dan sejumlah disimpulkan bahwa konsep piwoecal sae H. Hadikoesoema
karya lainnya. Makalah ini berupaya menelisik dan memetakan didasarkan pada ajaran Islam di mana iman, akhlak, dan amal
karya-karya intelektual-pesantren di Indonesia yang menjadi unsur-unsur utamanya. Pengamalan terhadap
menggunakan model nazham, tentu dengan berbagai ketiganya diharapkan dapat menumbuhkan karakter dan
karakteristik, kelebihan dan kekurangannya. ahklak terpuji yang selanjutnya akan mampu menciptakan
tatanan kehidupan masyarakat yang damai dan luhur.
Kata kunci: nazham, pesantren, intelektual-pesantren
Kata kunci: tafsir, budaya, Jawa

MAJELIS MUJAHIDIN VIS-A-VIS KEMENTERIAN AGAMA DALAM WAWASAN KEBANGSAAN TAFSIR AL-QURAN INDONESIA
ILUSI DERADIKALISASI MELALUI TERJEMAHAN AL-QUR'AN KONTRIBUSI TAFSIR AL-HUDA KARYA BAKRI SYAHID (1918-1994)
Mohamad Yahya Islah Gusmian
[STAI Pandanaran Yogyakarta] [Fakultas Ushuluddin dan Dakwah IAIN Sunan Kalijaga
[email protected] Yogyakarta]
[email protected]
Dalam artikel ini penulis mengelaborasi persoalan polemik Artikel ini mengkaji tentang kontribusi Tafsir Al-Quran dalam
antara Kementerian Agama dan Mejelis Mujahidin Indonesia membangun wawasan kebangsaan di Indonesia dengan
92
 ‫‪Philosophy, Sacred Texts, and Practices of Truth‬‬

‫‪mengacu pada tafsir Al-Hud karya Bakri Syahid. Tafsir ini‬‬ ‫‪ ،‬ﲢﻠﯿﻞ اﳋﻄﺎب‪ ،‬وا راﺳﺎت اﳌﻘﺎرﻧﺔ‪ .‬ﰻ ﻣﻦ ﻫﺬﻩ اﻟﻮرﻗﺔ ﰲ ﳖﺎﯾﺔ اﳌﻄﺎف )‪(non-violent‬‬
‫‪merupakan tafsir lengkap 30 juz. Ditulis dengan bahasa Jawa‬‬
‫‪dan terbitkan pada tahun 1979. Dalam tafsir ini, sebagai tokoh‬‬
‫ﺳ ﱲ ﴩـــﻫﺎ ﰲ ا ا وﻟﯿﺔ ﻠﻐﺔ اﻟﻌﺮﺑﯿﺔ اﻟﱵ ﴩـــﲥﺎ ﻗﺴـــﻢ اﻠﻐﺔ اﻟﻌﺮﺑﯿﺔ ﳇﯿﺔ اﻟﱰﺑﯿﺔ ﻣﻦ ﺎﻣﻌﺔ اﻟﻨﻮر‬
‫‪Muhammadiyah, Syahid tidak sekadar memahami ayat Al-‬‬ ‫وﳎ "ﻋﻦ إﻻﺳـﻼم‪ ،‬ﺛﻘﺎﻓﺔ واﻟﻌﻠﻮم إﻻﺳــﻼﻣ ﺔ ٔﺻــﺪرﲥﺎ ﺎﻣﻌﺔ اﻟﻌﻠﻮم (‪ )IJ-ATL‬اﳉﺪﯾﺪ ﺑﯿﻄﺎن‬
‫‪Qur'an tetapi juga memahami realitas sosial politik yang‬‬ ‫إﻻﺳﻼﻣ ﺔ اﻟﻨﻘﺎﯾﺔ ﻠﻮء ﻠﻮء‪ .‬ﰲ اﻟﻮاﻗﻊ‪ ،‬ﺴ ﺘﻌﺪ ﻫﺬﻩ ﺧﻄﺔ اﻟﺒﺤﺚ ٕ ﺪاد ﴯﺼــــﯿﺎ ﻟ ﴩــــﻫﺎ ٕاﱃ اﻟﻨﺎﴍ‬
‫‪berkembang ketika itu. Topik tentang Pancasila, konsep‬‬
‫‪negara, kebangsaan, dan pembangunan nasional ia‬‬
‫‪ .‬ارﺟﻊ ﻃﻼع ﲆ ﻣﻮﻗﻊ‪ ،idea publisher‬ﻣ ﯿﺎز ﺳــﻮرا و ‪ISBN‬اﻟﺮﲰﻲ و‬
‫‪kemukakan dengan mengaitkan pada nilai-nilai Al-Qur'an.‬‬ ‫ﻣﻄﺒﻌﺘﲔ‬
‫‪Dengan metode analisis sosiologi pengetahuan, dalam artikel‬‬ ‫ة‬
‫‪ditunjukkan bahwa Bakri Syahid menumbuhkan Pancasila‬‬
‫‪selaras dengan Islam, konsep negara Indonesia bukanlah‬‬ ‫‪:‬‬
‫‪negara Islam atau negara sekuler tetapi negara bangsa yang‬‬
‫‪berdasarkan Pancasila dan Undang-Undang Dasar 1945.‬‬ ‫"‬ ‫"‬ ‫)‬
‫‪Konsepsinya ini juga dikaitkannya dengan warisan budaya‬‬
‫‪leluhur dengaan merujuk Serat Wulang Reh dan Wedhatama.‬‬ ‫} {‬ ‫"(‬ ‫"‬
‫‪Melalui artikel ini penulis menunjukkan bahwa tafsir telah‬‬
‫ﻣﺼﲇ‬
‫‪berhasi berdialektika dengan realitas sosial politik dan‬‬
‫‪sekaligus berkontribusi membangun keadaban dalam konteks‬‬ ‫ﻟ‬
‫)ﻣﺪرس ا ﺘﻔﺴﲑ واﳊﺪﯾﺚ ﰲ ﺎﻣﻌﺔ اﻟﻨﻮر اﳉﺪﯾﺪ إﻻﺳﻼﻣ ﺔ ﺑﯿﻄﺎن ﺮوﺑﻮﻟﻨ ﺎ(‬
‫‪politik Indonesia.‬‬ ‫‪[email protected]‬‬

‫‪Kata kunci: tafsir, pancasila, wawasan kebangsaan‬‬ ‫ة ٔدل اﻟﺒﺎﺣﺚ ﺑ ٔن "اﻟﻌﱪة ﺑ ٔﯾﺪﯾﻮﻟﻮﺟ ﺎ" ﻫﳰﻨﺖ اﻟﺘﻔﺎﺳﲑ ﺑﻞ ﻣﻘﺪم ﲆ "اﻟﻌﱪة ﲞﺼـــــﻮص اﻟﺴـــــ ﺐ" و‬
‫"اﻟﻌﱪة ﺑﻌﻤﻮم اﻠﻔﻆ" ﺑﻞ ﲆ "اﻟﻌﱪة ﲟﻘﺎﺻﺪ ﻟاﴩـــــــﯾﻌﺔ‪ ".‬و ٔن ﻣ ﺘﻮدوﻟﻮﺟ ﺎ اﳌﺘ ﲎ ﱂ ﺰل ﺗﺆﻛﺪ ﻣﺎ وراء‬
‫)‪Chair: Dr. Musolli (IAI Nurul Jadid Probolinggo‬‬ ‫اﻟﺘﻔﺴـــــــﲑ ﻣﻦ إﻻﻃﺎر ا ٔﯾﺪﯾﻮﻟﻮ ‪.‬ﻓ ﻨﺎء ﲆ ﻫﺬا‪ٔ ،‬ﺻﺪر اﻟﺒﺎﺣﺚ ﺑ ٔن "اﻟﻌﱪة ﺑ ٔﯾﺪﯾﻮﻟﻮﺟ ﺎ ﻣﻘﺪم ﲆ‬
‫اﻟﻌﱪة ﲞﺼـﻮص اﻟﺴــ ﺐ و ﲻﻮم اﻠﻔﻆ ﺑﻞ ﻣﻘﺪم ﲆ اﻟﻌﱪة ﲟﻘﺎﺻﺪ اﻟﴩــﯾﻌﺔ‪ٔ ".‬ﻏﲎ ﻫﺬا اﻟﻘﻮل ﻠﺒﺤﻮث‬
‫‪Tittle of Panel‬‬ ‫ا ٔﰷدﳝﯿﻜ ﺔ اﶈﺼـﻮرة ﲆ ا ﳮﻄﲔ‪ :‬ا ٔول ﻣﺎ ﻗﺪﻣﻪ ٔﻧﺪرورﻓﲔ ﲆ ٔن ﺗﻔﺴـﲑ اﳌﺴـﻠﻤﲔ اﳌﻨ ﺪر اﱃ ا ٓن‬
‫ﻣ ﻄﺮ ﰲ ٕاﻃﺎر وا ﺪ‪ ،‬وﻫﻮ ﺴـــﻬﯿﻞ ﻓﻬﻢ اﻟﻨﺼـــﻮص ﰒ ﻓﺼـــﻠﻬﺎ ﻋﺒﺪ اﳌﺴ ﺘﻘﲓ ﰲ ﺛﻼﺛﺔ اﶈﺎور‪ :‬اﻟﺘﻔﺴـــﲑ‬
‫اﻟ ﺳﯿﲄ ﻣﺎ ﯾﺘﻌﻠﻖ ا ٔﺳﻄﻮرة و ﺗﻔﺴـﱪ اﻟﻘﺮون اﻟﻮﺳﻄﻰ ا ٔﯾﺪﯾﻮﻟﻮ واﻟﺘﻔﺎﺳﲑ اﳌﻌﺎﴏة اﻟﱴ ﻣﺎﻟﺖ‬
‫اﱃ اﳌﺒﺎدئ اﻟﻌﻠﻤﯿﺔ وﺧﺼـﻮﺻﺎ ﻗﻮل اﻟﺴ ﯿﺪ ٔﲪﺪ ﺣﺴـﲔ ٔن اﳌﲒان ﻛﺘﻔﺴـﲑ اﻟﺸﯿﻌﺔ ﰲ اﻟﻌﴫـ اﳊﺎﴐ‪،‬‬
‫‪Panelists‬‬
‫ﻣﻌﯿﺎر ﻟﻌﺪم ا ﳣﺬﻫﺐ ﰲ اﻟﺘﻔﺴـــﲑ ﳊﻀـــﻮر اﻟﺮؤى اﻟﻼﺷﯿﻌﺔ ﻓ ﻪ‪ .‬واﻟﺜﺎﱐ‪ ،‬ﻣﺎ ﻗﺪﻣﻪ ﯾﻮﺳﻒ ﺑﻠ ﴩـــا ﺑ ٔن‬
‫‪Ahmad Fawaid, M.Th.I. (IAI Nurul Jadid Probolinggo),‬‬
‫‪Muslihun (Sekolah Tinggi Kiai Haji Abdul Halim Pacet Mojokerto),‬‬
‫اﻟﺘﻔﺮﻗﺔ ﰲ اﻟﺘﻔﺴـــﲑ ﻣﺆﻃﺮ ﳌﺬاﻫﺐ وا ﳣﺬﻫﺐ‪ ،‬و ﻟﺘﺎﱄ ﻣﺆﻃﺮ ﺑ ﻮع اﳌﯿﻮل ﰲ ﻓﻬﻢ اﻟﻨﺼــــﻮص ﻛﺬاك‬
‫‪Ikhwan Amali (Institut Dirasah Islamiyah Al-Amien Madura),‬‬ ‫وﻟﯿﺎم ﺷ ﻚ ﻗﺎل ﺑ ٔن اﻟﺘﻔﺴــــﲑ ﻣ ﲔ ﳌﻌﲎ اﻟﻄﻘﻮس وﻻ ﺗﻨ ﻞ ﻋﻦ ﺗﺼـــــﻮر ﻣﺴﺒﻖ واﳌﺮﺟﻌﯿﺔ وا ٔﺣﻮال‬
‫‪Ulya Fikriyati (Institut Ilmu Keislaman Annuqayah Madura),‬‬ ‫اﻟﺜﻘﺎﻓ ﺔ إﻻﻗ ﺼﺎدﯾﺔ واﻟﺒ ﻮﯾﺔ ﺑﻞ ﻋﻦ اﳌﯿﻮل ا ٔﯾﺪﯾﻮﻟﻮ و ٔﻛﺪﻩ ٔﲪﺪ ﳏﺎﺳﻦ ٔن ﺮﻫﻨﺔ اﳌﻔﴪ ﻦ ﻗﺪ ﺑﻨ ﺖ‬
‫)‪Muhammad Makmun (S3 UIN Sunan Kalijaga Yogyakarta‬‬ ‫ﺗ ٔ ﯿﺪا ﻟﺒ ﺔ اﯾﺪﯾﻮﻟﻮﺟ ﺘﻪ و ٕاﻏﻨﺎس ﻠﺴﳱﺮ ٔن اﻟﻜﺸﺎف ﻠﺰﳐﴩـي ﺗﻔﺴـﲑ ٔﯾﺪﯾﻮﻟﻮ ‪ .‬ﻣﻦ اﻟﺒﺤﺚ ا ي‬
‫ٔﻗﺮب اﱃ اﻟﺜﺎﱐ ﻣﻊ إﻏﻨﺎء ﻫﻨﺎ وﻫﻨﺎك‪ ،‬وﺻﻞ اﻟﺒﺎﺣﺚ اﱃ اﻟﻨ ﺔ ٔن ﺑﲔ اﻟﺸﯿﻌﺔ واﻟﺴﲏ ﻓﺼــﻞ ﻻ وﺻﻞ‬
‫‪Panel Description‬‬ ‫ﻓ ﻪ‪ ،‬و إﻻﻃﺎر إﻻﯾﺪﯾﻮﻟﻮ ﰲ ﺗﻔﺎﺳﲑﱒ ﻣﻔﻬﻮم ﺴﻬﻮ ‪ٔ ،‬ﺗرﳜﺎ ﰷن او ﺗﻨﻮﯾﻌﺎ‪.‬‬
‫ﻟﻼﺳﻼم إﻻﻧﺪوﻧ ﴘـــــ ﺑﻮﺻﻔﻪ ﻣﻦ اﳋﻄﺎب ا ﯾﲏ ٔو‬ ‫ةﻫﺬﻩ ﺧﻄﺔ اﻟﺒﺤﺚ ﺗﺒﲔ ﻣ ﺎﻗﺸــــﺔ إﻻﻃﺎر اﳌﻌﺮﰲ ٕ‬ ‫اﻟﳫﲈت اﳌﻔ ﺎﺣ ﺔ ‪:‬ا ٔﯾﺪﯾﻮﻟﻮ ‪ ،‬اﻟﻔﺴﲑ اﻟﺴﲏ‪ ،‬اﻟﺘﻔﺴﲑ اﻟﺸﯿﻌﻲ‪ ،‬اﳌﻨﺎﱑ‪ ،‬ﻓﻠﺴﻔﺔ اﻟﺘ ٔوﯾﻞ‬
‫اﻟﺘﺪ ﻦ إﻻﺟ ﻋﻲ‪ ،‬ﻣﻦ ﺣ ﺔ اﻟﺴﯿﺎﺳـــــﺔ‪ٕ ،‬وا ﺎدة ﺑﻨﺎء اﻟﻔﻜﺮ ا ﯾﲏ‪ ،‬واﻟﺮاد ﲀﻟﯿﺔ ‪ ،‬وﺣﺮب اﻟﺘﻮاﺻــــــﻞ‬
‫ﺟ ﻋﻲ‪ .‬ﻣﺼـﻄﻠﺢ "إﻻﺳﻼم ﻧﺪوﻧ ﴘـ" ﳚﺪ ٔﳘﯿﺘﻪ ﲆ ﳓﻮ ﻣﱱاﯾﺪ ﰲ ﴩـ إﻻﺳﻼم ودﯾﺔ وﺳﻠﻤﯿﺔ‬
‫ﰲ وﺳﻂ اﻟﺘﻄﺮف اﻟﻌﺎﳌﻲ اﳊﺎﱄ‪ ، .‬ﺗﺘﻀـــــــــــــــــــــــــــــﻤﻦ ﻫﺬﻩ ﺧﻄﺔ اﻟﺒﺤﺚ—وﻣﺎ ﻛﺘﺐ ﻠﳱﺎ‬ ‫"‬ ‫"‬ ‫)‬
‫اﳌﺸــــﺎر ﻮن—اﻟﻘﻀــــﺎ اﻟﺮاﻫﻨﺔ اﳌﺘﻌﻠﻘﺔ اﻟﻘﺮار اﻟﺴﯿﺎﳼ ﲆ ﺳﻠﻄﺔ ا ﻦ‪ ،‬واﻟﺘﻄﺮف ﰲ اﻟﻨﺼــــﻮص‬
‫ا ﯾ ﺔ‪ٕ ،‬وا ﺎدة ﺑﻨﺎء اﻟﻨﺼﻮص ا ﯾ ﺔ‪ ،‬و ﻜﺸﻒ ٔﻓﲀر اﻟﻌﻠﲈء ﻧﺪوﻧ ﴘ‪.‬‬
‫ﺑﻮاﺳﻄﺔ اﻟﻄﻮﺑﻮﻏﺮاﻓ ﺔ‪ ،‬ﻓٕﺎن ﻫﺬﻩ ﺧﻄﺔ اﻟﺒﺤﺚ ﲤﻜﻦ ﺗﻘﺴ ﳰﻬﺎ ٕاﱃ ﺛﻼﺛﺔ ٔﺟﺰاء‪ٔ .‬وﻻ‪ ،‬ﻛﺘﺎﺑﺘﺎن ﺗﻨﺎﻗﺸـــــــﺎن‬ ‫)‬
‫اﳌﺎدة ﻋﻦ اﻟﺘﻄﺮف‪ ،‬ا ي ﻫﻮ ﺰدﻫﺮ ﻛﺜﲑا ﰲ ٕاﻧﺪوﻧ ﺴ ﯿﺎ اﳊﺎﱄ واﻟﺘﻄﺮف اﳌﱱاﯾﺪ اﳌﻨ ﴩـــــــ ﰲ اﻟﺘﻮاﺻﻞ‬
‫ٔﲪﺪ ﻓﻮاﺋﺪ‬
‫ﺟ ﻋﻲ‪ ،‬اﻟﻔ ﺴﺒﻮك‪ .‬وﳜﺮص اﻟﺘﻄﺮف ﰲ ٕاﻧﺪوﻧ ﺴﯿﺎ ﻛﺜﲑا ﯾﺼــــــــﺪر ﻣﻦ اﳌﻌﺎﻫﺪ إﻻﺳﻼﻣ ﺔ— ٔ ﺪ‬ ‫ﺎ)‬ ‫‪Hadith‬ﰲ ﺎﻣﻌﺔ اﻟﻨﻮر اﳉﺪﯾﺪ إﻻﺳﻼﻣ ﺔ ﺑﯿﻄﺎن ﺮوﺑﻮﻟﻨ‬ ‫(ﻣﺪرس ‪ Living Qur'an‬و‬
‫اﳌﺪرﺳﺔ اﻟﻘﺪﳝﺔ ﻠﺘﻌﻠﲓ واﻧ ﺸـــﺎر إﻻﺳﻼم‪ ،‬وﻛﺬ اﴩــــ ذ ﻣﻦ ﻼل وﺳﺎﺋﻞ ﻼم ﺟ ﻋﯿﺔ‪.‬‬
‫‪[email protected]‬‬
‫واﻟﺜﺎﻧﯿﺔ‪ ،‬ورﻗ ﺎن ﰲ ﻫﺬا اﻟﻔﺮﯾﻖ ﺗﻨﺎﻗﺸــــﺎن ﺳﻠﻄﺔ اﳊﻘ ﻘﺔ اﻟﱵ ﺗ ٔﰐ ﻣﻦرﻓﻊ دﻋﻮى ﺿﺪ ﺗﻔﺴـــــﲑ اﻟﻜ ﺎب‬
‫اﳌﻘﺪس واﳌﺆﺳﺴـــــــﺎت ﰟ ﻗﺎﻧﻮن ﷲ‪ .‬اﻟﺜﺎﻟﺜﺔ‪ ،‬اﻟﻮرﻗ ﺎن ا ٓﺧﺮ ن ﻜﺸـــــــﻔﺎن ﻧﻈﺮﯾﺔ اﳌﻌﺮﻓﺔ اﻟﻔﻜﺮﯾﺔ‬ ‫ﻫﺬﻩ ا راﺳﺔ ﱔ ا راﺳﺔ اﻟﻔﻠﻮﻟﻮﺟ ﺔ ﲆ ﳐﻄﻮﻃﺔ اﻟﺘﻔﺴـــــﲑ ﺑـ " ﻣﻼء" ﺳﻮرة اﻟﺒﻘﺮة ﻋﻨﺪ ﯿﺎﱔزﯾﲏ‬
‫إﻻﺳﻼﻣ ﺔ إﻻﻧﺪوﻧ ﺴﯿﺔ ﻣﻦ ﻗ ﻞ ﻗﺎدة اﻟﻔﻜﺮ‪.‬‬ ‫ﻋﺒﺪ اﳌﻨﻌﻢ‪ ،‬واﻟﺮ ﺎﯾﺔ اﳌﺆﺳﺲ ا ٔول ﻣﻌﻬﺪ اﻟﻨﻮر اﳉﺪﯾﺪ ﺑﯿﻄﺎن‪ ،‬ﺮوﺑﻮﻟﻨﺠﻮ‪ .‬ﺳﻌﺖ ﻫﺬﻩ ا راﺳﺔ ﻠﻜﺸﻒ‬
‫وﺑﻨﺎء ﲆ ﻧﺘﺎﰀ ا راﺳﺔ ﺑﲔ ٔﻋﻀﺎء اﳌﺸﺎرﻛﲔ‪ ،‬و ﺴﻌﻰ ﻫﺬا ﻗﱰاح ﻟﻮ ﺔ ﻠﻜﺸـﻒ ﻋﻦ اﻟﺴـﺆال اﳊﺎﰟ‬ ‫اﳌﻨﺘﻈﻢ‪ ،‬ا ٔﺷﲀل‪ ،‬ا ٔﺳﺎﻟﯿﺐ‪ ،‬ا ٔﻟﻮان‪ ،‬و ٔﯾﺪﯾﻮﻟﻮﺟ ﺔ اﻟﻮاردة ﰲ ﺴــــ ﺔ اﻟﺘﻔﺴــــﲑ ﺑــ " ﻣﻼء" ﺳﻮرة‬
‫وا ٔﳘﯿﺔ ﰲ ﺸــــﻜ ﻞ اﻟﻬﻮﯾﺔ إﻻﺳﻼﻣ ﺔ إﻻﻧﺪوﻧ ﺴ ﯿﺔ‪ٔ .‬وﻻ‪ ،‬ﯿﻒ ﯾﻔﻌﻞ اﳌﺴــــﻠﻤﻮن إﻻﻧﺪوﻧ ﺴﯿﻮن او ﻪ‬ ‫اﻟﺒﻘﺮة‪ .‬وﻣﻦ ﻧﺘﺎﰀ اﻟﺒﺤﻮث ﲆ ﺗ اﻟ ﺴ ﺔ‪ ،‬ﳝﻜﻦ ﲢﺪﯾﺪ ﻣﺎ ﯾﲇ‪ :‬اﻟﺘﻔﺴﲑ ﺑــ "إﻻﻣﻼء" ا ي ﺴﺐ ﰷﺗﺒﻪ‬
‫اﻟﻜ ﺐ اﻟ ﺳ ﯿﻜ ﺔ )ﻛﺘﺎب ٔﺻﻔﺮ( اﻟﱵ ﲢﺘﻮي ﲆ اﻟﻌﻨﻒ اﻟﴪـــدي؟ ﻧﯿﺎ‪ ،‬ﯿﻒ اﳊﻘ ﻘﺔ ﯾﱲ ٕاﻧﺘﺎ ﺎ ﰲ‬ ‫ٕاﱃ ﯿﺎﱔزﯾﲏ ﺴﺘ ﺪم اﻟﱰﺗ ﺐ اﳌﺼـﺤﻔﻲ‪ ،‬ﲆ ﻫﯿﲁ اﻟﺘﻔﺴـﲑ ﻟﺮ ٔي‪ ،‬ﲆ ﻣﳯﺞ اﻟﺘ ﻠﯿﻞ ­ إﻻﺟ ﻋﻲ‬
‫ٕاﻃﺎر ﺑﻌﺾ ٔﻣﺮ اﻟﺴ ﯿﺎﺳ ﯿﺔ؟ اﻟﺜﺎﻟﺜﺔ‪ ،‬ﯿﻒ ﺴــﻬﻢ إﻻﺳﻼم إﻻﻧﺪوﻧ ﴘــ ﻣﺴـــﺎﳘﺔ ﺒﲑة ﰲ اﻟﺘﺨﻔ ﻒ ﻣﻦ‬ ‫ا ٔدﰊ وﳝﯿﻞ ﲆ ٔﻓﲀر و ٔﻫﺪاف ٔﻫﻞ اﻟﺴﻨﺔ و اﶺﺎ ﺔ‪ .‬و ٕﻻﺿﺎﻓﺔ ٕاﱃ ذ ‪ٔ ،‬ن ﻫﺬﻩ ا راﺳﺔ ٔﯾﻀﺎ‪ٔ ،‬ي‬
‫ﺪة اﻟﻌﻨﻒ واﻟﺘﻄﺮف اﻟﻨﺎﺷ ﺌﺔ ﻋﻦ اﻟﻔﺮق ﺑﲔ اﳌﺬﻫﺐ‪ ،‬واﳌﻌﺎرﺿﺔ اﻟﺴﯿﺎﺳﯿﺔ وﳑﺎرﺳﺔ اﻟﺸﻌﺎ ﺮ ا ﯾ ﺔ؟‬ ‫اﻟﺘﻔﺴـﲑ ﺑــــ " ﻣﻼء" ﻣ ٔ ﺮ ﺸــﲁ ﺒﲑ ﻣﻦ ٔﻋﲈل اﻟﺘﻔﺴــﲑ اﳌﺮاﻏﻲ ﺑﯿﺪ اﻟﺸ ﯿﺦ اﳌﺮاﻏﻲ‪ ،‬و اﻟﺘﻔﺴــﲑ‬
‫‪ ،‬ا ﳯﺞ ا ٔﯾﺪﯾﻮﻟﻮ ‪ ،‬وا ﳯﺞ اﻟﻼﻋﻨﻔـــــــــــــــﻲ‪living Qur'an‬و ﺴﺘ ﺪم ﻫﺬﻩ اﻟﻮرﻗﺔ ﲟﳯﺞ‬ ‫اﳌﻨﺎر ﻣﻦ اﻟﺸﯿﺦ ﶊﺪ ﻋﺒﺪﻩ ورﺷﯿﺪرﺿـﺎ‪ ،‬ﰲ ﺷـﲁ ٔﻓﲀر و ٔﺷـﲀل اﻟﻜ ﺎﺑﺔ‪ .‬وﻣﻊ ٔﻧﻪ‪ ،‬ﻇﻬﺮ ﻠﯿﺎ ﰲ ﺑﻌﺾ‬
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 ‫‪Philosophy, Sacred Texts, and Practices of Truth‬‬

‫ﲻﻞ اﻟﺘﻔﺴــــــﲑ ﺑـــ "إﻻﻣﻼء" ﲆ ﺑﻌﺾ ا ٓ ت ﳐﺘﻠﻒ ﻣﻦ اﻟﺘﻔﺴــــــﲑ ﻦ اﳌﺬﻮر ﻦ ‪ ،‬و ٔﺻﺒﺢ ذ ﻣﻦ‬
‫ﺧﺼﻮﺻﯿﺘﻪ وﺧﺼﻮﺻﯿﺔ ا ٔﻓﲀر اﳌﻌﻬﺪﯾﺔ‪.‬‬
‫اﻟﳫﲈت اﳌﻔ ﺎﺣ ﺔ‪ :‬ﻓ ﻠﻮﻟﻮﺟ ﺔ‪ ،‬اﻟﺘﻔﺴﲑ ﺑـ إﻻﻣﻼء‪ ،‬ﯿﺎﱔزﯾﲏ ﻋﺒﺪ اﳌﻨﻌﻢ‪.‬‬ ‫(‬ ‫)‬
‫ﻠﯿﺎ ﻓﻜﺮ ﰐ‬
‫(ﻣﺪرﺳﺔ ﻠﻮم اﻟﻘﺮ ٓن واﳊﺪﯾﺚ ﰲ ﺎﻣﻌﺔ اﻟﻌﻠﻮم إﻻﺳﻼﻣ ﺔ اﻟﻨﻘﺎﯾﺔ ﻏﻮﻟﻮء ﻏﻮﻟﻮء)‬
‫‪ulya.fi[email protected]‬‬
‫(‬ ‫)‬ ‫ةﯾﺪور ﲝﺚ ﻫﺬﻩ اﳌﻘﺎ ﰲ ﳏﺎوﻻت ﻣﻔﴪة ﺳﻮرﯾﺔ ﺣ ﺎن ﳊﺎم ﰲ ٕا ﺎدة ﻓﻬﻢ اﻟﻨﺺ ا ﯾﲏ )اﻟﻘﺮ ٓن( ﻻﻓ ﻘﺎر‬
‫ﻣﺼﻠﺤﻮن‬ ‫ا ٔﻣﺔ ٕا ﳱﺎ‪ .‬اﺷﳤﺮت ﳊﺎم ﻜﻮﳖﺎ ﻗﺎﺋﺪة ر ٔي ﰲ رﻓﺾ ﺳ ﺪاد واﻟﻌﻨﻒ ﲆ ﲨﯿﻊ ﺷﺎﳇﺘﳱﲈ ﺎﺻﺔ ﰲ ﻓﻬﻢ‬
‫(ﻣﺪرس اﻟﻌﻘ ﺪة واﻟﻔﻠﺴﻔﺔ إﻻﺳﻼﻣ ﺔ ﰲ ﺎﻣﻌﺔ ﯿﺎﱔ اﳊﺎج ﻋﺒﺪ اﳊﻠﲓ ﲟﻮﺟﻮﺮﻃﻮ)‬ ‫اﻟﻘﺮ ٓن اﻟﻜﺮﱘ‪ .‬ﺻﺪرت ﻋﳯﺎ ﺪدا وﻓﲑا ﻣﻦ اﻟﻜ ﺐ‪ ،‬ﻣﳯﺎ ﰲ اﻟﺘﻔﺴـــــﲑ‪ .‬وﻣﻦ اﻟﻼﻓﺖ ﻠﻨﻈﺮ ﯾﺘ ﻪ ﰻ ﻣﻦ‬
‫‪[email protected]‬‬ ‫ﺗﻔﺎﺳﲑ ﳊﺎم ٕاﱃ ﻓﻜﺮة اﻟﻼﻋﻨﻒ‪ .‬وﻣ ﺬ ﻫﺬﻩ ا ٔواﺧﺮ‪ ،‬اﻟﱱﻣﺖ ﺣ ﺎن ﰲ ﺗﺼــﺪ ﺮ ﺳ ﺘﺎ ﺴــﺎت ﰲ اﻟﺘﻔﺴــﲑ‬
‫اﻟﻘﺮ ٓﱐ ﲆ ﻣﻮﻗﻊ ﻓ ﺴﺒﻮك‪ ،‬وﺗﻈﻞ ﲆ ﻣﺴــــﲑﲥﺎ اﻟﻼﻋﻨﻒ ﰲ ﻫﺬا اﻟﺼــــﺪد‪ .‬ﺻﺎرت اﻟﻘﻀـــــﯿﺔ ﻓﺮﯾﺪة‪،‬‬
‫ةﻫﺬﻩ اﻟﻮرﻗﺔ ﳣﺤﻮر ﰲ ﻣﻈﺎﻫﺮ إﻻﺳﻼم اﳌﺮﺗﺒﻄﺔ ﺑﺜﻼﺛﺔ ا ٔﺷﯿﺎء‪ :‬اﻟﻮ واﻟﺘﺠﺮﺑﺔ ا ﯾ ﺔ واﻟﺴــــــــــﻠﻄﺔ‬
‫ﺴـﻜﻮﳖﺎ اﻟﺴــﻮرﯾﺔ—دو ﱂ ﺗﻘﻒ ﻓﳱﺎ اﳊﺮوبزﻣ ﺎ ﻃﻮﯾﻼ‪ .‬ﯿﻒ ﺗﻈﻬﺮ ﺰ ﺔ اﻟﻼﻋﻨﻒ ﰲ ﺳﺘﺎﺗﻮﺳﺎت‬
‫اﻟﺴﯿﺎﺳﯿﺔ‪ ،‬واﻟﻮ ٕا ﱱل ﺎﱂ اﻟ ﴩــﯾﺔ ﻋﻦ ﻗﺪﺳ ﻪ ﺑﻌﺪ ﻣﺮور اﻟﺰﻣﻦ ٔﺻﺒﺤﺖ ﺴ ﯿ ﺲ ا ﻦ ٔو ﺗﺪﯾﲔ‬
‫)ﻟﺘﻔﺴـــﲑ ا ٓ ت اﻟﻘﺮ ٓﻧﯿﺔ( ﺣ ﺎن ﳊﺎم ﻼل ﺣﻀـــﻮر اﻟﻌﻨﻒ واﳊﺮوب ذا ﳱﲈ ﺣﻮا ﳱﺎ؟ و ﯿﻒ ﺗﻔﻚ ﳊﺎم‬
‫اﻟﺴ ﯿﺎﺳﺔ‪ٔ ،‬ﻣﺎ اﻟﺘﺪ ﻦ ﻫﻮ ﲡﺮﺑﺔ اﻟ ﴩــــــــــــــﯾﺔ ﻟﻔﻬﻢ ا ﻦ اﻟﱵ ﺗﺘﻌﻠﻖ ٕﻃﺎر اﻟﺴﯿﺎﺳﺔ واﻟﺜﻘﺎﻓﺔ ﺗﻮ ﻣﳯﺎ‬
‫ﺳ ﺪاد ﰲ ﻓﻬﻢ اﻟﻨﺺ ا ﻦ ﱪ اﳌﻮﻗﻊ إﻻﻟﯿﻜﱰوﱐ ﻓ ﺴ ﺒﻮك؟ وﻣﺎ ﺴ ﺘﻔ ﺪ ﻣﻦ ﻫﺬا اﻟﺘﻔﺴـــــﲑ ﻟﺴﯿﺎق‬
‫اﳌﺬاﻫﺐ ٔو اﻟﺘﯿﺎرات ٔو اﶺﻌﯿﺎت ﳇﻬﺎ ﺎ واﻗﻌﯿﺔ رﳜﯿﺔ ﲝﺪود اﳌﲀن واﻟﺰﻣﻦ وا ٔﺷــ ﺎص وا ٔﺣﻮال‪.‬‬
‫اﻟﺸـــﻌﺐ إﻻﻧﺪوﻧ ﴘـــ؟ ﺣﺼـــﻞ اﻟﺒﺤﺚ ﲆ ﺛﻼث ﻧﺘﺎﰀ‪ (ٔ :‬ﺗﻈﻬﺮ ﺰ ﺔ اﻟﻼﻋﻨﻒ ﰲ ﺗﻔﺎﺳﲑ ﳊﺎم ﲟﻮﻗﻊ‬
‫وﻛﺬ ﻣﲋ ﳎﻠﺲ اﻟﻌﻠﲈء ا ٔﻧﺪوﻧ ﴘـ ٔ ﺪ ٔﺑﻨﺎء ﺪﻟﯿﺔ اﻟﺘﺪ ﻦ واﻟﺴ ﯿﺎﺳﺔ ﺴــﺎ ﺮ ٕﻧاﺘﺎج اﻟ ﴩــﯾﺔ ﻟﻘﺮاءة‬
‫ﻓ ﺴﺒﻮك ﲆ ﺛﻼﺛﺔ ﳏﺎور‪ٕ :‬اﺣ ﺎء روح إﻻﺴـــــﺎﻧﯿﺔ‪ ،‬وﺗﻄﻮ ﺮ اﳌﻠﻜﺔ اﻟﻌﻠﻤﯿﺔ وﺣﺮﯾﺔ اﻟﺘﻔﻜﲑ‪ ،‬وﲢﺮ ﺮ اﳌﺮ ٔة‪.‬‬
‫ا ﻦ وﺗ ٔوﯾ اﻟﱵ ﺗﺆدي ٕاﱄ اﻟﻨﻘﺪ واﻟﻨﻘﺎش واﻟﺘﻔﻜ ﻚ ﲇ ﻗﺮار اﻟﻔ ﺎوي اﳌﻨ ﻘﺔ ﻣﻦ ﻫﺬا ا ﻠﺲ‪ٕ .‬اﺳﺘ ﺪم‬
‫‪ (٢‬ﺗﻔﻚ ﳊﺎم ﺳ ﺪاد ﺑﻄﺮﯾﻘ ﲔ‪ٕ :‬اﳚﺎﰊ وﺳﻠﱯ‪ .‬ﺗﺒﺪو اﻟﻄﺮﯾﻘﺔ إﻻﳚﺎﺑﯿﺔ ﺑﻮﺻﻞ ﺗﻔﺴــــﲑ ا ٓ ت اﻟﻘﺮ ٓﻧﯿﺔ‬
‫اﻟﺒﺎﺣﺚ ﻧﻈـﺮﯾﺔ اﻟﺘﻔﻜ ﻚ ) ‪ ( Deconstruction‬ﻟﺘ ﻠﯿﻞ اﳋﻄﺎب ا ﯾﲏ ﺑ ٔﻧﺪوﻧ ﺴﯿﺎ‪ ،‬ﻧﻈــﺮا‬ ‫ﺑﻨﻘﺪ اﻟﺴ ﯿﺎﺳﺔ اﻟﻌﺎﻣﺔ اﻟﱵ ﻗﺮرﻫﺎ ﻣﻦ ﯾﻪ ٔﻣﺮ ﺎﰼ‪ .‬واﻟﻄﺮﯾﻘﺔ اﻟﺴـــﻠﺒﯿﺔ ﺑﻮﺻﻞ اﻟﺘﻔﺴـــﲑ ٕ ﻧﺼـــﺎف ا ٔﻣﺔ‬
‫ﺑﺬ ﻼل اﻟﺘﺎرﱗ ٔن ﳎﻠﺲ اﻟﻌﻠﲈء ا ٔﻧﺪوﻧ ﴘــــ ﻣﺸــــ ﻚ ﻣﻊ داﺮة اﻟﺴﯿﺎﺳﯿﺔ اﳌﻬﳰﻨﺔ ﲇ اﳋﻄﺎ ت‬ ‫إﻻﺳﻼﻣ ﺔ ﻣﳯﺎ اﻟ ﺴﺎء اﳌﺴﻠﻤﺔ ﲆ ٔﳘﯿﺔ ٕاﺣ ﺎء ا ٔ ﻼﻗ ﺔ وروح إﻻﺴﺎﻧﯿﺔ‪ ،‬وﺗﻄﻮ ﺮ اﳌﻠﻜﺔ اﻟﻌﻠﻤﯿﺔ وﺣﺮﯾﺔ‬
‫ا ٔﺧﺮي‪ .‬واﻟﻐﺎﯾﺔ ﻣﻦ ذ ﳇﻬﺎ ﻠﺘﻔﺮﯾﻖ ﺑﲔ إﺳﺘ ﺎط اﻟﻔ ﻮي ا ﯾ ﺔ وﺳ ﯿﻄﺮة اﻟﺴﯿﺎﺳﯿﺔ ﻟﻔﻬﻢ ا ﻦ‪.‬‬ ‫اﻟﺘﻔﻜﲑ‪ ،‬وﲢﺮ ﺮ اﳌﺮ ٔة‪ (٣ .‬ﺗﻄ ّﺒﻖ ﻧﻈﺮﯾﺔ ﳊﺎم اﻟﻼﻋﻨﻒ ﺸـــﺨﺼـــﯿﺔ اﻟﺸـــﻌﺐ إﻻﻧﺪوﻧ ﴘــــ‪ ،‬ﺑﻞ ﻜﻮن‬
‫اﻟﳫﻤﺔ اﳌﻔ ﺎﺣ ﺔ‪ :‬اﻟﻔ ﺎوي ا ﯾ ﺔ‪ ،‬اﻟﺘﻔﻜ ﻚ‪ ،‬ﳎﻠﺲ اﻟﻌﻠﲈء ا ٔﻧﺪوﻧ ﴘ‪ ،‬اﳋﻄﺎب ا ﯾﲏ ‪.‬‬ ‫ﺗﻔﺎﺳﲑﻫﺎ ﳑﺎ ﻻ ﺑﺪ ﻣﻦ ﻗﺮاءﲥﺎ ﲆ اﳌﺴﲅ إﻻﻧﺪوﻧ ﴘ‪.‬‬
‫اﻟﳫﲈت اﳌﻔ ﺎﺣ ﺔ‪ :‬اﻟﺘﻔﺴﲑ واﻟﺘﻘﺪم اﻟﺘﻜ ﻮﻟﻮ ‪ ،‬ﺣ ﺎن ﳊﺎم‪ ،‬ﺰ ﺔ اﻟﻼﻋﻨﻒ ﰲ اﻟﺘﻔﺴـﲑ‪ ،‬ﺣﺮﯾﺔ اﻟﺘﻔﻜﲑ‪،‬‬
‫ﲢﺮ ﺮ اﳌﺮ ٔة‪ ،‬روح إﻻﺴﺎﻧﯿﺔ‬

‫)‬ ‫"‬ ‫"‬

‫(‬
‫ﺧﻮان ﲻﲇ‬ ‫ﶊﺪ ﻣ ٔﻣﻮن‬
‫(ﻣﺪرس اﻟﻌﻘ ﺪة واﻟﻔﻠﺴﻔﺔ إﻻﺳﻼﻣ ﺔ ﰲ ﺎﻣﻌﺔ ا راﺳﺔ إﻻﺳﻼﻣ ﺔ ﲟﻌﻬﺪ ا ٔﻣﲔ ﺮﻧﺪوان ﺳﻮﻣ ﺐ‬ ‫(‬ ‫) ﺎﻣﻌﺔ ﺳﻮ ن ٔﻣﻔ ﻞ إﻻﺳﻼﻣ ﺔ ﺳﻮرا‬
‫ﻣﺎدورا)‬ ‫‪[email protected]‬‬
‫‪[email protected]‬‬ ‫ةﻫﺬﻩ اﳌﻘﺎ ﺗﺪور ﺣﻮل ا راﺳﺔ ﰲ ﺗﻌﺎﺑﲑ اﻟﻘﺮ ٓن وﰷرل ﻣﺎر ﺲ ﻋﻦ ﻗﻀــــــــﯿﺔ اﻟﴫــــــــاع ﺑﲔ اﻟﻄﺒﻘﺎت‬
‫ﺟ ﻋﯿﺔ‪ .‬ﻓﻬﺬﻩ ا راﺳﺔ ﻤﺔ ﻣﻦ ﺣ ﺚ ٕان اﳌﻮﺿﻮع ﻣﺎزال واﻗﻌﯿﺎ ﻣﻊ ﻗﺪوم ﳑﺎرﺳﺘﻪ ﻓﻀــــﻼ ﻋﻦ ﺮﻛﲒﻫﺎ‬
‫ةاﳌﻨﺎﻗﺸــــﺎت واﻟﺒﺤﻮث ﺣﻮل اﻟﻔﻜﺮة اﻟﺼـــــﻮﻓ ﺔ ﻛﺜﲑ ﺪا‪ٔ .‬ن اﳊﺪاﺛﺔ واﻟﺘ ﺪﯾﺚ اﻟﱵ ﻓﳱﺎ ﳕﻮة اﻟﻌﻠﻮم‬ ‫ﲆ ﺗﻌﺎﺑﲑ اﻟﻨﺼﻮص اﻟﻘﺮ ٓﻧﯿﺔ ­اﻟﱵ ﲢﺘﻮي ﲆ ﻛﺜﲑ ﻣﻦ ﻗﻀﺎ اﻟﻄﺒﻘ ﺔ­ و ﲆ ﺗﻌﺎﺑﲑ ﻧﺼـﻮص ﰷرل ﻣﺎر ﺲ‬
‫و ﻜ ﻮﻟﻮﺟ ﺎ ﺟﻌﻠﺖ ا ٔزﻣﺎت ﲆ ﺣ ﺎة إﻻﺴــﺎن‪ٕ ،‬اﻣﺎ ﰲ ﳎﺎل ﺟ ﻋﯿﺔ واﻟﺮو ﺎﻧﯿﺔ‪ .‬ﻟﻘﺪ زادت اﻟﱶوة‬ ‫–اﻟﱵ ﺗﺪور ﻣﻌﻈﻤﻬﺎ ﰲ ٕاﻃﺎر ﻫﺬﻩ اﻟﻘﻀــــــﯿﺔ‪ .‬وﻣﻦ ﻧﺘﺎﰀ ﻫﺬﻩ اﳌﻘﺎ ٔن اﻟﻘﺮ ٓن ﻗﺪ ا ﱰف ﺑﻮﺟﻮد اﻟﺘﻔﺎوت‬
‫اﳌﺎدﯾﺔ وﻟﻜﻦ اﻟﺮوح ﻓﺎر ﺔ‪ .‬ﻓﺼـــﺎرت اﳌﺎدﯾﺔ ٕاﻟﻬﺎ ﻟ ٔﻏﻨﯿﺎء‪ ،‬ور ٔﺳﲈﱄ ٕاﻟﻬﺎ ﳌﻦ ﳛﺐ اﳌﺎل‪ٕ .‬واذا ﻧﻈﺮ اﱃ‬ ‫اﻟﻄﺒﻘﻲ ﺟ ﻋﻲ ﰲ ٕاﻃﺎر ﻗﻀـــــﯿﺔ ا ٔﻣﺔ اﻟﱵ ﳛﺘﺎج ﺑﻌﻀـــــﻬﺎ ٕاﱃ ﺑﻌﺾ ﻣﻊ إﻻﲩﺎف ﲝﻘﻮق اﻟﻔﺮد و ﺪم‬
‫ﺳﯿﺎق ﺑﻼد ٕاﻧﺪوﻧ ﺴﯿﺎ‪ ،‬ﻓﺸﻬﺪ اﻟﻘﻀـﺎ اﻟﻜﲑة وا ٔزﻣﺔ ا ٔ ﻼﻗ ﺔ اﻟﱵ ٔﺻﺎﺑﺖ ﺷﺒﺎﺑﻨﺎ وﰷﻧﻮا ﺳﯿﻜﻮﻧﻮن‬ ‫ﺬف ﻧﻈﺎم ﻫﺬا اﻟﺘﻔﺎوت اﻟﻄﺒﻘـﻲ‪ .‬واﻟﻐــﺮض ﻣﻦ ﻫﺬا اﻟﺘﻔﺎوت ﻫﻮ اﻟﻌﻮدة –ﲜﻤﯿﻊ اﻟﻌﻼﻗﺎت اﻟﻄﺒﻘ ﺔ­ ٕاﱃ‬
‫ر ﺎل اﻟﻐﺪ ا ﻦ ﺳ ٔ ﺮون ﻛﺜﲑا ﲆ ﻣﺴ ﺘﻘ ﻞ ﺣﻀـﺎرة ﺑﻼد ٕاﻧﺪوﻧ ﺴﯿﺎ‪ .‬ﻟﻘﺪ ﻓﻘﺪت ﻣﳯﻢ اﻟﻘﲓ ا ٔ ﻼﻗ ﺔ‬ ‫در ﺔ اﻟﺘﻮازن واﻟﻘﺴـــــــــﻂ وﳊﻈﺔ اﻟﻌﺪل اﻟﻮﺳﻂ ﻣﻦ ﲑ ﴏاع‪ .‬و ٔﻣﺎ ﰷرل ﻣﺎر ﺲ –ﻣﻦ ﻼل ﺗﻌﺎﺑﲑﻩ‬
‫واﻟﺮو ﻧﺎﯿﺔ ﺴ ﺐ ﺪم اﻟﺘﻌﻠﲓ اﻟﺘﺼﻮف ﳈﻨﺒﻊ اﻟﱰﺑﯿﺔ اﻟﺮو ﺎﻧﯿﺔ وا ٔ ﻼﻗ ﺔ ﰲ اﳌﺪارس وا ٔﴎة‪.‬‬ ‫و ٔﺳﺎﻟﯿﺒﻪ اﳌﺬﻮرة­ ﻓٕﺎﻧﻪ ا ﱰف ٔﯾﻀـــﺎ ﺑﻮﺟﻮد اﻟﺘﻔﺎوت ﺑﲔ اﻟﻄﺒﻘﺎت واﻟﴫـــاع ﺑ ﳯﺎ ﻟﻜﻦ ﻣﻊ ﺑﺬل اﳉﻬﺪ ﰲ‬
‫وﰷن ﻫﺬا اﻟﺒﺤﺚ ﳣﺤﻮر ﰲ ﳎﺎل اﻟﻔﻜﺮة اﻟﺼـﻮﻓ ﺔ ﺑﺘ ﺪﯾﺪ ﺣﻮل ﻣﻔﻬﻮم اﻟﻔﻜﺮة اﻟﺼــﻮﻓ ﺔ ﻋﻨﺪ ﯿﺎﱔ اﳊﺎج‬ ‫ٕاﻟﻐﺎﲛﲈ و ﺬﻓﻬﲈ‪ .‬وذ ﻣ ﲏ ﲆ ٔن وﺟﻮد اﻟﺘﻔﺎوت اﻟﻄﺒﻘـــﻲ ﯾﱰﻛـــﺰ ﲆ ﲻﻠﯿﺔ اﻟﻈﲅ ﻣﻦ ﻗ ﻞ اﻟﻈﺎﱂ ﲆ‬
‫ﶊﺪ ٕادر ﺲ ﺟﻮﻫــــــﺮي ودورﻫﺎ ﰲ ﺑﻨﺎء ا ٔ ﻼﻗ ﺔ اﻟﺸﺒﺎب‪ .‬و ٔﻣﺎ اﳌﳯﺞ اﻟﺒﺤﺚ ا ي ٕاﺳﺘ ﺪم اﻟﺒﺎﺣﺚ‬ ‫اﳌﻈﻠﻮم ﲝﯿﺚ ﯾﻄﺮح ﻼ ﺑﺘﺼــــــــــــــﯿﯿﻎ ا ٔﯾﺪﯾﻮﻟﻮﺟ ﺔ اﻟﺸﯿﻮﻋﯿﺔ ٕﻻﻗﺎﻣﺔ اﻟﻨﻈﺎم ﺟ ﻋﻲ اﳉﺪﯾﺪ‬
‫ﻣﳯﺞ اﻟﻮﺻﻔﻰ اﻟﺘ ﻠﯿﲆ اﻟﻨﻘﺪي‪ .‬و ٔﻣﺎ اﻟﻨ ﺔ ﻫﺬاﻟﺒﺤﺚ ﯾﺘﻜﻮن ٕاﱃ ﺛﻼﺛﺔ ﳏﺎور‪ٔ :‬وﻻ‪ٔ ،‬ن اﻟﺘﺼــﻮف ﻋﻨﺪ‬ ‫اﻟﻼﻃﺒﻘﻲ ا ي ﯾ ﺴﻠﻂ ﻠﯿﻪ اﻟﻔﻜﺮ واﳊﲂ واﳌﺎل ﻣﻊ ﺳﻠﻄﺘﻪ اﻟﺴﯿﺎﺳﯿﺔ‪.‬‬
‫ﯿﺎﱔ اﳊﺎج ﶊﺪ ٕادر ﺲ ﺟﻮﻫﺮي ﻫﻮ ﳏﺎو ﻟﯿﻘﻮم اﻟﻨﯿﺔ ﰲ اﻟﻘﻠﺐ وﻓﻬﻢ ﺣﻘ ﻘﺔ ﰻ ﻣﺎ ﯾﻔﻌ إﻻﺴﺎن‪ ،‬ﺣﱴ‬ ‫اﻟﳫﲈت اﳌﻔ ﺎﺣ ﺔ‪ :‬اﻟﺘﻔﺎوت‪ ،‬اﻟﴫاع‪ ،‬اﻟﻄﺒﻘﺎت ﺟ ﻋﯿﺔ‪ ،‬اﻟﻘﺮ ٓن‪ ،‬ﰷرل ﻣﺎر ﺲ‪ ،‬ﺗﻌﺒﲑ‪ ،‬ﺗ ٔوﯾﻞ‬
‫وﺻﻞ ٕاﱃ ﳖﺎﯾﺔ اﳌﻘﺼـﻮد ﰲ ﺣ ﺎﺗﻪ‪ ،‬وﻓﻘﺎ ٕﻻرادة ﷲ ﻋﺰ و ﻞ‪ .‬ﻧﯿﺎ‪ ،‬اﻟﻔﻜﺮة اﻟﺼــﻮﻓ ﺔ اﻟﱵ ﻗﺪ ﺎ ﯿﺎﱔ ﶊﺪ‬
‫ٕادر ﺲ ﺟﻮﻫﺮي ﱔ ﻓﻜﺮة ﻧﻘﺪﯾﺔ ﲆ اﻟﺘﺼــــﻮرات اﳋﺎﻃﺌﺔ ﻋﻦ اﻟﺘﺼــــﻮف ودور اﳌﺪارس و ﴎة اﻟﱴ‬
‫ﺗﻔﻀـﻞ اﻟﻌﻠﻮم ﻟاﴩــﯾﻌﺔ ﰲ ﺮﺑﯿﺔ اﻟﺸ ﺒﺎب وﻻ ﲥﱲ ﻋﻦ ٔﳘﯿﺔ اﻟﺘﺼــﻮف ﳈﻨﺒﻊ اﻟﱰﺑﯿﺔ اﻟﺮو ﺎﻧﯿﺔ وا ٔ ﻼﻗ ﺔ‬
‫ﳓﻮ اﻟﺸ ﺒﺎب‪ .‬وﻛﺬ ﳏﺎو ﺪﯾﺔ ٕﻻ ﺎدة اﻟﺒﻨﺎء ﻋﻦ اﻟﺘﺼﻮف ﻧﻈﺮ وﺗﻄﺒﯿﻘﺎ ﻟ ﺴﻬﯿﻞ اﻟﺸﺒﺎب ﻟ رﺳﻪ ﰲ‬
‫ﺣ ﺎﲥﻢ اﻟﯿﻮﻣ ﺔ‪ .‬ﻟﺜﺎ‪ ،‬ﻗﺪم ﯿﺎﱔ اﳊﺎج ﶊﺪ ٕادر ﺲ ﺟﻮﻫﺮي ﻃﺮق ﺴﯿﻄﺔ ﻠﻮﺻﻮل ٕاﱃ اﻟﺼـــــــﻮﻓ ﺔ ﳓﻮ‬
‫اﻟﺸ ﺒﺎب وﯾﻘﺴــــــﻢ ٕاﱄ ﺳ ﺘﺔ ﺧﻄﻮات‪ ،‬وﱔ‪ٕ :‬اﯾﻘﺎن اﻟﻨﻔﺲ‪ ،‬ﺗﻘﻮ ﻦ اﻟﻨﯿﺔ‪ ،‬ا راﺳﺔ وإﻻﺳﺘﻄﻼع‪ ،‬اﻟﺘﻔﻜﺮ‬
‫واﻟﺘﺪﺮ‪ ،‬اﻟﺘ ﲇ واﻟﺘ ﲇ‪ ،‬واﻟﺘ ﲇ‪.‬‬
‫اﻟﳫﻤﺔ اﳌﻔ ﺎﺣ ﺔ‪ :‬اﻟﺼﻮﻓ ﺔ‪ ،‬ﯿﺎﱔ اﳊﺎج ﶊﺪ ٕادر ﺲ ﺟﻮﻫﺮي‪ ،‬ﻧﻘﺪﯾﺔ‪ ،‬ﻼق اﻟﺸﺒﺎب ‪.‬‬
‫ٔ‬

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 Philosophy, Sacred Texts, and Practices of Truth

PENDEKATAN PENAFSIRAN AL-QUR`AN DI INDONESIA

Chair: Dr. phil. Sahiron Syamsuddin, M.A. DI ERA KONTEMPORER: BEBERAPA TREND PEMIKIRAN
(UIN Sunan Kalijaga, Yogyakarta) Wardani
[UIN Antasari Banjarmasin]
Tittle of Panel
This article aims to describe and to analyze the emerging trends
Philosophy, Sacred Texts, and Practices of Truth
of contemporary thought of Indonesian Moslem thinkers on
Panelists approaches to the Qur`an. The discussion will be focused on
three trends of thought. First, critical traditionalism whose
Dr. Jajang A Rohmana (UIN Sunan Gunung Djati Bandung), Dr.
proponents insist rmly suf cence of the traditional sciences of
Wardani, M.Ag. (UIN Antasari Banjarmasin), Ridhoul Wahidi
the Qur`an in interpreting this scripture, and make clari cation
(Universitas Islam Indragiri), Ahmad Khoirul Fata (IAIN Sultan
on modern Western approaches. This trend has been
Amai Gorontalo), Dr Salamah Noorhidayati, M.Ag. (IAIN represented by thought of M. Quraish Shihab on thematic
Tulungagung) approach to the Qur`an and his attack towards hermeneutics
suggested by some Moslem scholars to be complementary or
Panel Description alternative to tafsîr, thought of Abd. Muin Salim on the
philosophy of sciences of tafsîr and his re nement of some
The core issue to address at this panel is the lack of a complete
techniques of interpretation, and thought of Nashruddin Baidan
interdisciplinary Quranic exegesis in Moslem society, be it in the
on quali cation of interpreter and his clari cation on
past or at the present time, written by women or local people
hermeneutics. Second, monolithic rationalism that explores
despite their invaluable contributions in the elds of education
approach sourced from classical Islamic heritage that indeed is
and writing. It primarily aims to bring together genuine local
not traditional, but rational in nature. The suggested approach
perspective and the Quran to generate holistic knowledge of the
is said to be monolithic due to that individual scholar suggest
new trends of exegesis. This panel aims to explore different
it as primary one among others. It is to this trend can be
perspectives by studying the exegesis of sacred texts and its
attributed thought of M. Dawam Rahardjo on Surat al-Fâtihah
methodology, its academic and social value. The focal point to
as a paradigm of Quranic interpretation and of Djohan Effendi on
highlight is that sacred texts, including Quran and hadith, are
structure of the Quran and its implication on Quranic
deemed to represent the logics of gender equality, provide
interpretation. Third, eclectic rationalism in sense that the
explanations on local values of manaqiban tradition, and the
proponents have suggested rational approaches to the Quran.
rulings of global issues in social media. The vast majority of the
The suggested approaches has been results of combined
new approaches to exegesis in this panel has so far been
Islamic and Western heritage. Tau k Adnan Amal and Syamsu
developed by taking into account the exegetical efforts of
Rizal Panggabean have suggested the so called contextual
Muslim scholars as well as their views of exegetical
approach to the Quran by combining literary and historical
methodology in Indonesian archipelago today.
context analysis. In other words, both of them have suggested
basically thematic approach to analyze literary context and
double movement in Fazlur Rahman's hermeneutics to analyze
TAFSIR FILANTROPIS AL-QUR'AN DI INDONESIA: KONTRIBUSI
historical context. Finally, M. Amin Abdullah through alta`wîl
TAFSIER SOERAT AL-MA'OEN KARYA KH. ABDUL HALIM (1887-1962)
al-'ilmî (scienti c ta`wil) has combined between the so called
Jajang A Rohmana
al-Jâbirî's classi cation on bayânî, 'irfânî, and burhânî
[UIN Sunan Gunung Djati Bandung] epistemological domanin of knowledge to interpret the Qur`an.
[email protected]
Keywords: pendekatan penafsiran, lsafat ilmu tafsir,
Studi ini memfokuskan pada penafsiran Al-Qur'an tentang paradigma al-Qur`an, struktur al-Qur`an, maqâshid al-
kepedulian sosial yang dijadikan basis praksis lantropi dan syarî'ah, konteks sastra, konteks historis, al-ta`wîl al-'ilmî
perkumpulan sosial pada era kolonial. Objek kajiannya adalah
Tafsier Soerat Al-Ma'oen (1930) karya KH. Abdul Halim.
Karangan berbahasa Sunda ini merupakan saduran dari tafsir MUBĀHALAH DI SOSIAL MEDIA:
Juz 'Amma karya Muhammad 'Abduh. Abdul Halim berusaha KASUS-KASUS DI INDONESIA DALAM DIMENSI QUR'ANI
menafsirkan surah tersebut dan menjadikannya sebagai basis Ridhoul Wahidi
praksis sosial melalui perkumpulan Persjarikatan Oelama [Universitas Islam Indragiri]
(1917-1943). Aktivitas sosialnya itu didasarkan pada ajaran
lantropi yang terkandung dalam surah Al-Ma'un, seperti Mub halah cases are crowded in social media these days.
orientasi lantropi dari individu ke kolektif, keterikatan salat Mub halah done in this social media become viral and some
dengan pemenuhan hak-hak yang lemah, dan kritik terhadap people claim after mub halah immediately get punishment
ketertinggalan kaum Muslim dan kekuasaan kolonial atas from Allah, but whether it is appropriate in view of qur'an ?. The
tanah airnya. Melalui analisis wacana kritis dan sejarah sosial, existence of mub halah is the presence of two disputing parties
kajian ini menegaskan bahwa penafsiran Abdul Halim tidak bisa with families and children in a certain place, where both can not
dilepaskan dari situasi sosial bangsa jajahan berhadapan solve the religious problem between the two by way of dialogue
dengan kebijakan kolonial dan persaingan dengan pedagang and debate, while each of them considers the other as a party to
Cina. Tafsirnya menjadi contoh lain dari pengaruh lie and make mistakes, Then both pray to Allah for wrong and lie
pembaharuan di Mesir terhadap akti s Muslim Indonesia pra- from both cursed and derived from the grace of God. The
kemerdekaan. Sebuah aksi progresif Islam yang didasarkan dimension of mub halah happened between Rasulullah Saw
pada tafsir lantropis Al-Qur'an. and the Jews and the Christians. Mub halah is basically

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 Philosophy, Sacred Texts, and Practices of Truth

prohibited in world affairs. This is for two reasons. First, the manaqiban? 2) What is the signi cance of manaqiban for this
mubahalah story takes place in the aqidah issue. Secondly, in community? This is a qualitative research with descriptive-
Islam there are rules and rules in world affairs. explanative method and phenomenology approach. Data
Keywords: mub halah, sosial media, dimensi Qur'ani collection techniques are done through observation, interviews,
and documentation, and Karl Mannheim's Sociological
Knowledge theory is used as data analysis method. The results
NALAR FEMINISME DALAM ARGUMEN KESETARAAN GENDER of this study indicate: 1) Tradition of manaqiban is understood as
NASARUDDIN UMAR one form of Islamic accomplishment that is guided by the
Qur'an and hadith and as means of seeking blessings from the
Ahmad Khoirul Fata pious people. 2) There are three meanings in manaqiban
[IAIN Sultan Amai Gorontalo] tradition: a) objective meaning, as a form of religious
[email protected] observance; b) expressive meaning, refers to some motives of
Gagasan kesetaraan gender yang mendominasi struktur congregation in following the manaqiban, and c) documentary
wacana kekinian membuat sejumlah pemikir Muslim meaning, which shows the existence of this tradition in
melakukan upaya penafsiran ulang terhadap sejumlah doktrin preserving the Islamic teachings as well as accommodating the
keagamaan yang dianggap bias. Pada titik ini kitab suci menjadi local culture in order to create social life of society in an
sasaran utama kaji ulang mengingat posisinya sebagai sumber atmosphere of unity, friendship and harmony.
utama doktrin keagamaan. Upaya ini telah dilakukan Keywords: Manheim, Manaqib, Sociology of Knowlwedge
Nasaruddin Umar melalui buku Argumen Kesetaraan Jender
Perspektif Al-Qur'an. Dengan menggunakan metode
hermeneutika dan semantik kajian Nasaruddin dititikberatkan Chair: Dr. Ade Sofyan Mulazib
pada telaah historis masyarakat Arab dan makna kosakata (UIN Syarif Hidayatullah Jakarta)
dalam al-Qur'an yang terkait langsung dengan persoalan
gender. Dalam kajiannya Nasaruddin melihat misi utama al- Tittle of Panel
Qur'an sesungguhnya adalah membebaskan wanita dari The Dynamic of Islam in Indonesia
belenggu patriarkhisme Arab dan mewujudkan hubungan
Panelists
setara antara pria dan wanita. Namun struktur bahasa dan
Faizal Amin (IAIN Pontianak), Muhammad Fahmi (UIN Sunan
budaya masyarakat Arab telah memerangkap rman Allah
dalam patriarkhisme sehingga Islam pun dipahami turut Ampel Surabaya), Saeful Fachri (STIE Banten), Dr. Martha Beck
mengekalkan kultur bias itu. Tulisan ini mencoba & Dr. Nurasiah, M.A. (UIN Sumatera Utara), Dr. Muhammad
membuktikan kuatnya pengaruh nalar feminisme dalam Noupal, M.Ag. (UIN Raden Fatah Palembang)
tulisan Nasaruddin tersebut sehingga terkesan adanya
pemaksaan makna kosakata dan ayat al-Qur'an disesuaikan Panel Description
dengan paradigma tersebut. Pemaksaan makna terjadi pada Present-day Indonesia can be seen as highly complicated
pembedaan makna kata al-rijal/rajul dan al-dzakar. Yang spectrum of Islamic reactions to dealing with the place of
pertama ditekankan pada kualitas budaya dan kedua pada religion in relation to the nation-state and society at large. This
aspek biologis. Namun sayang Nasaruddin tidak konsisten panel overviews the nature of the Islam-based social,
dalam menggunakan makna yang diberikannya itu sendiri. educational, and political ideology relating to the mode of
Selain itu, tulisan ini memberikan kajian kritis terhadap behaviour of its respective supporters. A number of the newly-
pendekatan sosio-historis yang dilakukan Nasaruddin dalam formed Islam based issues, ranging from Islamic tourism,
membangun argumentasi kesetaraan gendernya. Di sini Pesantren, Islamic law vis-a-vis Pancasila, historiography of
penulis menemukan kekurangcermatan Nasaruddin dalam Indonesian Islam, have always been actively participating in the
melihat konteks sosio-historis masyarakat Arab sebelum dan dynamics of Islamic discourse. At the same time, the radical and
saat turunnya al-Qur'an. Kekurangcermatan ini membuat fundamentalist groups have remained watchful, looking for
analisis Nasaruddin cenderung menguatkan dan mengarahkan types of social behaviour that might be construed as signs of
pada nalar feminisme yang dianutnya. decreasing attachment to what they conceive to be proper
Kata Kunci: Nasaruddin Umar, Tafsir al-Qur'an, Kesetaraan Islamic behaviour, Islamic tourism, Islamic law, Islamic
Gender, Hermeneutika, Konteks Sosio-Historis, Feminisme, education, etc.
Masyarakat Arab.

ISLAM INDONESIA DAN PERUBAHAN SOSIAL:

TRADISI MANAQIBAN SYEKH ABDUL QADIR AL-JILANI: NARASI DINAMIKA PEMIKIRAN KEAGAMAAN
KAJIAN LIVING HADIS DI DESA KUNIR WONODADI BLITAR JAWA
Faizal Amin
TIMUR
[IAIN Pontianak]
Salamah Noorhidayati & Kharis Mahmud
[email protected]
[IAIN Tulungagung]
Setiap agama yang berfungsi pasti mengalami perubahan dan
This article explains the tradition of manaqiban (biography perkembangan. Meskipun sumber ajarannya tidak mengalami
recitation) of Sheikh Abdul Qadir al-Jilaniy in the village of Kunir perubahan, namun penafsiran dan implementasinya terus
Wonodadi Blitar with revealing the meaning of the tradition as berubah dari masa ke masa. Artikel ini dimaksudkan untuk
the focus of research. There are two problems: 1) How is the mengkaji fenomena penafsiran agama sebagai faktor yang
understanding of Kunir Village Wonodadi Blitar society about menyebabkan perubahan sosial dalam sejarah intelektual
96
 Philosophy, Sacred Texts, and Practices of Truth

Islam di Indonesia. Perubahan sosial pada ranah pemikiran taraf ekonomi dan sosial masyarakat lokal di kawasan objek
Islam di Indonesia tersebut dibahas dengan cara melacak asal- wisata. Tujuan penelitian ini adalah untuk mengetahui potensi,
usul tradisi pemikiran Islam di Indonesia yang telah ada sejak dampak ekonomi dan sosial keberadaan objek wisata religi
awal abad ke-17, pada saat terjadi diaspora ulama Nusantara terhadap masyarakat lokal di sekitar objek wisata. Dampak
yang belajar Islam di ar mayn dengan bukti-bukti sejumlah ekonomi dari pariwisata dapat dilihat dari kemampuan
manuskrip peninggalannya. Gelombang kedua ditandai dengan menciptakan lapangan kerja dan meningkatkan pendapatan
perkembangan pemikiran modern Islam di Indonesia yang sektor rumah tangga yang terlibat langsung maupun sektor
tidak hanya berpengaruh terhadap gerakan sosial-kultural, rumah tangga yang terkena dampak turunan dari keberadaan
tetapi juga gerakan politik perlawanan menghadapi objek pariwisata. Sedangkan dampak sosial, bisa dilihat dari
kolonialisme dan Islamo phobia. Secara ringkas, artikel ini juga interaksi antara masyarakat dengan wisatawan, bagaimana
menyajikan pembahasan tipologi pemikiran Islam Indonesia persepsi masyarakat terhadap keberadaan wisatawan,
mulai dari tradisionalisme sampai post-kolonialisme. Artikel orientasi masyarakat lokal terhadap keberadaan objek wisata
ini juga menyajikan pembahasan tentang dinamika pemikiran religi semata bertujuan spritual atau sudah bergeser menjadi
Islam di Indonesia sebagai upaya untuk memberikan gambaran sarana komersial. Data-data penelitian di lapangan yang
tentang proses perubahan sosial yang terjadi pada ranah diperoleh berasal dari pengamatan partisipatif dengan cara
pemikiran Islam di Indonesia. peneliti melibatkan diri langsung terlibat dalam kegiatan
Kata kunci: sejarah, Islam, pemikiran, perubahan, sosial, ekonomi masyarakat lokal di objek wisata yang diteliti serta
politik mengumpulkan data dengan cara tanya jawab atau wawancara
dengan para pelaku yang terlibat dalam kegiatan pariwisata di
objek wisata yang diteliti. Dengan teknik penelitian tersebut
CONTRIBUTIONS OF PESANTREN NURUL QORNAIN SUKOWONO diharapkan dapat menjawab tujuan penelitian yang akan
JEMBER IN COMMUNITY ECONOMIC EMPOWERMENT peneliti lakukan.
Muhammad Fahmi Kata kunci:Wisata religi, potensi, dampak sosial ekonomi,
[FTK UIN Sunan Ampel Surabaya] masyarakat lokal
[email protected]

This article has been described as "Contributions of Pesantren CONTEMPORARY SYSTEMS SCIENCES, ISLAM, AND THE FIVE
Nurul Qornain Sukowono Jember in Community Economic PRINCIPLES OF PANCASILA: WISDOM AS MIND: A MICROCOSM IN
Empowerment". Through a qualitative study, this paper THE MACROCOSM (The Unification of Contemporary Systems
resulted in several ndings: First, the economic business Thinking with the Ancient Wisdom Traditions)
management Pesantren Nurul Qornain (NQ) is done by involving Martha Becks & Nurasiah
the students and alumni of the local community. Developed [UIN Sumatera Utara]
several business units including agriculture, trade, farms,
plantations, mining. Second, the factors that underlie Ancient wisdom traditions valued mind, but the Western
Pesantren NQ manage economic enterprises is a message from Enlightenment deliberately tried to destroy it and replace it with
the caregiver boarding school teacher NQ: "If schools want to scienti c and mathematical reasoning to control nature and
progress and evolve rapidly, it must have an independent condition human beings, as if they could be completely
economic enterprises; if you want to walk slowly, do not need to reformed by our reasoning powers. Modern knowledge was
have a business economics, but simply rely on donations from intended to completely replace ancient wisdom. This paper,
benefactors ". Third, NQ Pesantren contribution to the using Ancient Greek humanism, the work of Seyyed Hossein
economic empowerment signi cantly. Contributions are felt by Nasr, and the worldview of Islam underlying Indonesia's
schools, students, alumni of students, and the community. political philosophy as expressed in Pancasila, will explained
Operational boarding greatly helped by the economic operating what a mistake that was and the way it is leading to the
pro t schools. Santri learn at reasonable cost, because it is destruction of human culture and the nature world. Together
subsidized by the economic operating pro t schools. Alumni the paper formulates a new way to integrate moral and
students can work on economic business schools. The intellectual education and reform human culture, so that it
community can work on economic business unit boarding. becomes intuitively obvious to everyone that we have a place in
the universe as the creature that can understand and appreciate
Keywords: Pesantren Nurul Qornain, Economic Empowerment
it, not try to control it for our own physical well-being.
Keywords: sciences, Islam, Pancasila, microcosm, macrocosm
OBJEK WISATA RELIGI: POTENSI DAN DAMPAK SOSIAL-EKONOMI
DARI KEBERADAANNYA BAGI MASYARAKAT LOKAL: HISTORIOGRAFI ISLAM INDONESIA ABAD 19 DAN AWAL ABAD 20:
STUDI KASUS PADA MAKAM SYEKH MANSYUR MENELUSURI KARYA INTELEKTUAL MUFTI BATAVIA SAYYID
CIKADUEUN PANDEGLANG) UTHMAN BIN YAHYA (1822-1914)
Saeful Bachri Muhammad Noupal
[STIE Banten] [Fakultas Ushuluddin dan Pemikiran Islam
Universitas Islam Negeri Raden Fatah Palembang]
Wisata religi adalah tradisi yang telah berlangsung lama di
[email protected]
tengah masyarakat. Destinasi wisata religi di Kabupaten
Pandeglang yang terkenal kaya, mulai dari makam para ulama Penelitian ini berhasil menginformasikan dan memetakan tiga
penyebar ajaran Islam sampai benda cagar budaya yang hal penting dari karya tulis Sayyid Uthman yaitu bidang akidah,
dianggap keramat, merupakan potensi besar bagi peningkatan syariah dan tasawuf. Karya tulisnya dalam bidang akidah lebih
97
 Philosophy, Sacred Texts, and Practices of Truth

bersifat kritik terhadap penyimpangan akidah yang terjadi di

masyarakat. Ia tidak pernah membahas apalagi mendebat
persoalan-persoalan teologis. Dalam bidang syariah, karya
tulisnya juga tidak dapat dipisahkan dari kerangka formal Ahlu
Sunnah wa al-Jamâ'ah yang dipusatkan kepada mazhab Imam
Sya 'i. Kita juga dengan mudah dapat melihat keseriusannya
menyandarkan setiap persoalan hukum Islam kepada
pendapat dan pemikiran para ulama-ulama mazhab Sya 'i
seperti Imam al-Haramain, al-Ghazali, al-Nawawi, al-Ra 'i, Ibn
Hajar, al-Ramli dan sebagainya. Sementara karya Sayyid
Uthman dalam bidang tasawuf, tidak pernah berbicara tentang
konsep-konsep seperti fana, makrifat atau hulul; tetapi selalu
tentang syarat tarekat dan syarat untuk menjadi ahli tarekat.
Kontribusi Sayyid Uthman dalam bidang penulisan, menjadi
sangat penting dalam hazanah sejarah Islam Indonesia karena
mampu menggambarkan dinamika intelektual dan sosial
keagamaan yang terjadi pada masanya.

Kata kunci : Karya Tulis, Akidah, Syariah, Tasawuf

98
Diversity and Religiosity, Reinventing Religious Aruh, by which the land is cultivated in a traditional ladang way
Pluralism in Indonesia and Beyond to secure and sustain the people's food source, a practice
different from the way in which Christian and Islamic religious
Chair: Dr. phil. Al Makin, M.A. tradition suggest. The government, however, is in the side with
(UIN Sunan Kalijaga Yogyakarta) of cial religion, Aruh needs support. Suhada will explore how
and why Aruh tradition survives and interact with modernity and
Panelists local government's regulation.
Imran Muhammad Taib, PhD (MUIS Singapore)
Keywords: Loksado Dayak, religiosity, ecosystem
Dr. Moeh. Suhada (UIN Sunan Kalijaga Yogyakarta)
Dr. Yusrizal Effendi (IAIN Batusangkar Padang)
Yusrizal Effendi
Dr. Kamaruddin Mustamin (IAIN Sultan Amai Gorontalo)
[IAIN Batusangkar Padang]
Rizal Darwis, M.Ag. (IAIN Sultan Amai Gorontalo)
[email protected]

Panel Description Effendi will explore the tradition of Minangkabau surau in Balai
Pauh Kambar and Sungai Sariak. He argues that the function
This panel aims at nding, and proposing, a concept of
and old tradition of surau in Mingakabau has slowly declined in
pluralism based on rich and diverse cultural and religious
the face of modernization and globalization. Recalling the old
traditions in the archipelago and beyond. Indonesia, a nation
tradition, he argues that reviving surau function in Minangkabau
with hundreds of religious traditions and various rituals, is a
will shield radicalism and fundamentalism which are on the rise
place where diversity and harmony come and go in the history of
in Indonesia.
the nation. However, diversity and plurality are not well de ned
in both academic and political domains. This panel exposes that Keywords: Minangkabau surau, radicalism, fundamentalism
diversity is given, and for which the nation is rich with material
from which pluralism can be de ned and rede ned. The Kamaruddin Mustamin
emblematicBhinneka Tunggal Ika cries for explanation and [IAIN Sultan Amai Gorontalo]
interpretation particularly in the face of globalization and the [email protected]
emergence of dividing political identity. This panel willexplore
the potential concept of diversity based on wisdoms and Mustamin has researched a ritual in South Sulawesi called
knowledge found in indigenous traditions and rituals. As a Maccera Tappareng, held annually by the people of Lake Tempe
comparison we will invite a Singaporean scholar to show how Sengkang, Wajo. In doing so, the people slaughter a buffalo and
diversity and harmony has become a trademark of the city- throw the animal to the lake. Mustamin's study focuses onthe
state, from which stability and management of diversity catapult attitude adopted by Muslim shermen of Bugis community in
the nation.We then come to Dayak indigenous wisdom in addressingthe pattern of interaction between Islamic Sharia
cultivating land. Minangkabau will also be a subject in the with traditional local tradition. Mustamin will describe the ritual
discussion, in which the role and function of surau in the ethnic and examine the way in which the people appreciate the ritual
community will be explored. The two speakers will expose and regarded it as a way of showing gratitude to God and nature.
eastern Indonesia, particularly the Bugis religious traditions,
Keywords: Maccera Tappareng, Islamic sharia, local tradition
the old text of I La Galigo and shery ritual. This panel will
expose our concept of diversity based on four religious
traditions of the archipelagic rich cultural diversity. Rizal Darwis
[IAIN Sultan Amai Gorontalo]
[email protected]
Imran Muhammad Taib
[MUIS Singapore] Darwis will present the old story contained in the classical
[email protected] text of I La Galigo from Sulawesi. In doing so, Darwis will read
the story and discover some principles in the text which
Taib will explore the unique diversity and harmony in
indeed evoke local wisdoms, such as pasangriolo, which
Singapore based on his academic expertise and contains moral and ethical guide for Bugis people. Honesty
experience during his time at the MUIS (Majelis Ugama and telling the truth is expressed in the words siri ne passe.
Islam Singapore). The way in which the city-state manages Tolerance and respecting others is enshrined in the word
diverse ethnic groups with various religious backgrounds and sipakatau. In short, Darwis' reading of I La Galigo will shed
rapid development of economy will be a turning point from new light on the story and morality contained in the text.
which the stability and harmony has been cultivated. Taib will
Keywords: I La Galigo, morality, wisdom
speak uniquely from the point of view both as academic and
Muslim leader.
Keywords: diversity, harmony, MUIS

Moch. Soehadha
[UIN Sunan Kalijaga Yogyakarta]
[email protected]

ecosystem meet. He exposes that local population of the

LoksadoDayak develops a unique concept of agriculture called
99
Religion and Ecology mess later. Those collusions that involve religious actors have
cuased the massive land occupations for natural resources
exploitation and environmental crisis. This region has been
Chair: Samsul Maarif (CRCS, Graduate School of endangered, and this paper will nally argue for the signi cance
Interdisciplinary Studies, UGM) of promoting religiously green environment by involving
religous actors. It is important to engage religious actors in
Panelists ecological issues as a way of changing their behaviors from
Hudriansyah, Lc., M.A (IAIN Samarinda), Siti Tarawiyah, destroyers to protectors of the environment.
M.Pd.I (Universitas Nahdatul Ulama, Kalimantan Selatan), Keywords: engagement, religious actors, natural resources,
Samsul Maarif (CRCS-UGM), Sholahuddin, MA (UNISNU collusion
Jepara), Gregory Vanderbilt (Western Mennonite University,
USA) ENGAGING ECOLOGICAL SPIRITUALISM OF DAYAK IN ECOLOGICAL
DISCOURSE OF KALIMANTANS
Panel Description
Siti Tarawiyah
This panel focuses on religion and ecology . There will be ve [Universitas Nahdatul Ulama, Kalimantan Selatan]
paper presentations that are all thematically interrelated. The [email protected]
rst three are based cases of East Kalimantan. They all depart
from cases of environmental destructions to develop concepts Balian or the spiritual leaders of Dayak community are
of religious ecology for ecological discourses and respected persons for their spiritual powers in Dayak
engagements. The rst one advocates for engaging religious community of Kalimantan. They are healers, ritual specialists,
authorities in ecological issues as a way of changing roles of and mediators of communication between human and the
religion from being used for collusion to contributing to spiritual world. Through such capacities, Balian mediate
environmental protection. The second one offers local between human beings and other microcosmic beings that
spiritualism and the third one offers Islamic ecology for include the protectors of forest, rivers and all in the context of
ecological engagements. In relation to the third, the fourth ecosystem life. The roles of Balian for ecological preservation
paper continues Islamic ecology, but focusing more on have been admittedly recognized. They offer a kind of local
education offered by a charismatic Indonesian ulama. This wisdom to effectively deal with and respond to the
paper will strengthen the concept of Islamic ecology for environmental crises confronting our planet. The existence of
ecological discourses and engagements developed in this Balian, along with their roles, have been however endangered.
panel. The last paper discusses the signi cance of The invation of mining companies and palm oil monocultural
interreligious engagement for ecological discourses, more plantation in East Kalimantan have pushed Balian away from
speci cally on agrarian justice. This paper offers a signi cant their sacralized adat territories. They have no more forest and
thought that religions should come together for ecological river to protect. Plants and kinds of wood usually used for ritual
engagements. The ve papers of this panel all demonstrate the are extremely rare, or most of them are extinct. Another invation
highly potential roles of religions in ecological discourses and endangering life and roles of Balian is by the state recognized
engagements: both theories and practice. religions. Christian priests prevented preganant women from
the work of Balian. No mantra and incense/offerings were
allowed, and no more spirits to navigate away. Those who
ENGAGING RELIGIOUS ACTORS IN ECOLOGICAL ISSUES: believed in Balian were claimed to ka r (in del). For those
COLLUSIONS OF NATURAL RESOURCES CONTROL IN EAST religion's followers, Balian is sesat (misled and misleading) and
KALIMANTAN holding ancestral primitiveness, and so should be demolished.
This paper will discuss both the impacts of ecological
Hudriansyah
destruction in Kalimantan against spiritual life of Dayak
[IAIN Samarinda]
community and roles of the state recognized religions in
[email protected]
destroying Dayak Balian's spiritualism. It will speci cally
This paper is a study case of Makroman District, Samarinda, address that both have been the most responsible for the
East Kalimantan. It will discuss the dynamics of natural cleansing of the protectors of ecological system. In the end,
resources control in the context of interplay between religion this paper will argue that it is necessary to reconsider Balian
and development that cuase serious threats for deforestation ecological spiritualism for the current environnmental crisis
and environmental crisis. This will address the driving forces of and for ecological discourse and engagement.
control. They are actors consisting of diverse associations,
including the local government personnels or state regulators, Keywords: Dayak, ecological spiritualism, ecological discourse
brokers, religious authorities and others. They collaborate or
collude to control and compete to exploit the natural resources. “ECO-ISLAM” OF THE VILLAGE: ADVOCATING THE VICTIMS OF
It will also examine their tactics of occupying the land. One of THE IMPACTED ENVIRONMENTAL DESTRUCTION
them is the use of religious authorities. A land to control and Samsul Maarif
occupy was initially negotiated by brokers and even kyai (ulama) [Center for Religious and Cross-cultural Studies UGM
for religious purposes like building pesantrens, mosques and Yogyakarta]
churches. Gengstors were utilized to intimidate farmers to sell [email protected]
their lands with the lowest prices under the name of religous
interests. An example showed that a local pesantren had This paper is based on an action research in a village of Kutai
operated for several years, but then turned into coal mining Kertanegara, East Kalimantan that have been undergoing
100
environmental changes due to long and explosive coal minings RE-THINKING AGRARIAN JUSTICE INTER-RELIGIOUSLY
surrounding them. The villagers happening to be Muslims have
Gregory Vanderbilt
realized that their environment has been changing. For long
[Western Mennonite University, USA]
time, they thought that the environmental changes were
[email protected]
natural. But, when they realized that those changes have
appeared to be worsening their life: ood occurred more Ecological and economic change in the countryside of Indonesia
frequently, their farming always failed, clean water was no and elsewhere has made questions of agrarian justice of how
longer available, they began to perceive about them as human communities may live together ethically within their
environmental destruction. This paper will discuss how those ecological place, time, and relationships all the more urgent
v i l l a g e rs h a ve co n ce p t u a l i z e d n a t u ra l p h e n o m e n a and yet, as recent scholarship on religion and development
(environmental changes) as environmental destruction. It will discourse has shown, these questions cannot be satisfactorily
show how they learned from ooding, river disfunction, answered with only secular frames of reference. Indeed,
problems of farming, and so forth, and then developed a concept keadilan agraria has become a central theme for discussion in
of ecology. For them, what has been narrated -the both Islamic and Christian institutions in Indonesia, including
environmental changes are natural- by mining companies and Ansor and PGI. At the same time, to think inter-religiously
authorities is ecological issues: Deforetation and minings by requires not only knowledge of the faith and tradition of one's
human beings contaminated and disfunctioned the river, the 'other' but also consciousness of the obstacles presented by
contaminated river destroyed the farmings, and the destroyed historical and social-economic contexts. This paper attempts
farmings affected badly social life. Human-nature relation has to look at the contemporary discourses of agrarian justice for
become clear to them that if nature is destroyed, it will destroy openings to inter-religious solidarity and to connect the present
back the destroyers: human beings. More interestingly, this to past openings for similar connection and, in so doing, rethink
paper will also demonstrate how those Muslim villagers bagin religion and ecology discourse as well.
to develop eco-Islam as a strategy for environmental
advocacy. Keywords: agrarian justrice, inter-religiosity, religion, ecology

Keyowrds: eco-Islam, environmental advocacy, environmental

destruction

EXAMINING “RELIGIOUS-ECOLOGY” EDUCATION OF KH. SAHAL

MAHFUDH: ISLAMIC ENGAGEMENT ON ECOLOGICAL ISSUES
Sholahuddin
[UNISNU Jepara]
[email protected]
Natural disasters have recently become daily experiences of
Indonesia. It is without any doubt that environmnetal
destruction has become the real threat confronting the future of
the nation, humankind, and all creatures. If not well anticipated,
humankind may not live longer. Given the fact that the issue of
environment is critical, it is therefore not surprising that
Indonesian ulamas have also paid attention to and address it.
This paper will speci cally discuss concept of religious
ecology by a charismatic Indonesian ulama, KH. MA. Sahal
Mahfudh of Pati, Central Java. He is well known to have a strong
voice calling that the uncontrolled exploitation of the nature will
de nitely destroy the life of human beings. For Kyai Mahfudh,
human is the most responsible for the future of the nature and of
their own life. Kyai Mahfudh advocates that destruction of the
nature has been mainly driven by human desires of worldly
wealth, their ignorance of their life of akhirat, and lack of
spiritual knowledge and capacity. Those problems (what drives
humans to destroy the nature) must be anticipated and
overcome through ecological (Islamic) education, according to
the kyai: an education that will expectedly lead Muslim to the
stage of shalih-akram (the highest level of taqwa and of capacity
to establish peacefully social relation, manage the nature, and
conserve the environment. Again, this paper will elaborate the
concept of religious ecology education developed by KH. MA.
Sahal Mahfudh. It will examine the works and engagements of
the kyai, and its contribution to ecological discourses and
engagements.
Keywords: religious ecology, islamic engagement, Sahal
Mahfudz
101