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Mitos Tentang Dua Makam Syekh Abdurrauf As-Singkili & Spirit Ekonomi Penziarah saputra, hanif; Soehadha, Moh
Mukaddimah: Jurnal Studi Islam Vol. 8 No. 1 (2023)
Publisher : Kopertais Wilayah III Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/mjsi.v8i1.3181

Abstract

A cemetery is a piece of land reserved for graves. Funerals can be public which is everyone can be buried there and some are specialized, for example, funerals according to religion, private funerals belonging to the family, Heroes' Tomb Garden, and so on. Graves can also be defined as a place to live, residence, residing which is the last stopover for humans who have died.The meaning of afad al qubur is the jama of al qabr, which means a place to bury the dead or a human burial place. As for the meaning of a public burial place is an area of land provided for the purposes of funeral of the body for each person regardless of religion and class. Normally a grave only has one for each human being to be buried, but not infrequently we see there are some humans who have several graves, and usually the person is not an ordinary person. Like Sheikh Abdurrauf As-Singkili or usually known as Syiah Kuala which has two tombs in Aceh Province. Here, researchers are interested in seeing further the initial story of how this phenomenon could occur by using a library research approach and qualitative research methods. Researchers feel the need to also find information about how the difference between the two tombs and how it affects the surrounding environment. The findings in this article explain that although the ulema had two tombs, the meaning of the grave itself was different from the tomb which is the linguistic meaning of maqam is rank or degree. Then for the issue of the location of these two graves it is difficult to claim the original but what is certain is that economic turnover in both regions continues to occur. Abstrak Pemakaman atau pekuburan adalah sebidang tanah yang disediakan untuk kuburan. Pemakaman bisa bersifat umum artinya semua orang boleh dimakamkan di sana dan ada juga yang bersifat khusus, misalnya pemakaman menurut agama, pemakaman pribadi milik keluarga, Taman Makam Pahlawan, dan sebagainya. Makam juga bisa didefinisikan sebagai tempat tinggal, kediaman, bersemayam yang merupakan tempat persinggahan terakhir manusia yang sudah meninggal dunia. Afad al qubur merupakan jama dari al qabr, yang bermakna tempat memakamkan orang mati atau tempat pemakaman manusia. Adapun pengertian tempat pemakaman umum (TPU) adalah areal tanah yang disediakan untuk keperluan pemakaman jenazah bagi setiap orang tanpa membedakan agama dan golongan. Normalnya sebuah kuburan hanya dimiliki satu oleh setiap manusia yang akan dimakamkan, tapi tak jarang kita melihat ada beberapa manusia yang memiliki beberapa kuburannya, dan biasanya orang tersebut bukannlah orang biasa. Seperti halnya Syekh Abdurrauf As-Singkili atau biasanya yang dikenal dengan sebutan Syiah Kuala yang memiliki dua makam di Provinsi Aceh. Disini peneliti tertarik melihat lebih jauh cerita awal bagaimana bisa fenomena ini bisa terjadi dengan menggunkan pendekatan library research dan metode penelitian kualitatif, peneliti merasa perlu juga mencari informasi bagaimana perbedaan diantara kedua makam tersebut dan bagaimana pengaruh terhadap lingkungan disekitarnya. Temuan pada artikel ini menjelaskan bahwa walaupun ulama tersebut memiliki dua makam tetapi makna makam itu sendiri berbeda dengan kuburan dimana arti maqam secara bahasa adalah pangkat atau derajat. Kemudian untuk persoalan lokasi kedua kuburan ini sulit untuk mengklaim orisinalnya namun yang pasti perputaran ekonomi di kedua wilayah itu terus terjadi.
Transformation of the Perak Api Ritual: Negotiating Between Sasak Tradition, Islam, and Global Modernity Abdurrazak, Abdurrazak; Hasan, Noorhaidi; Soehadha, Moh
An-Nida' Vol 50, No 1 (2026): June
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyrakat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/an-nida.v50i1.39115

Abstract

The transformation of local traditions in Muslim communities often creates tension between traditional cosmology, Islamic norms, and modern rationality. This phenomenon is seen in the Perak Api ritual in the birth traditions of the Sasak community in Lombok, which serves as a protective mechanism for mothers and babies. However, the presence of Islam and the wave of global modernity brings changes in the meaning and practice of this ritual. This study aims to describe the practice of the Perak Api ritual and analyze its transformation. This research uses a qualitative-descriptive approach. Data were collected through observation, interviews, and documentation techniques in Praya Timur District, Central Lombok. The research results show that the Perak Api ritual takes place through three main stages: separation (preparation), liminality (ignition of the fire, fire steps, fire powder, next morning ulu bebeak, naming, ointment application, and hanging of teken), and incorporation (closure). Historically, this ritual developed through three phases, namely the ntan laek phase, ntan agame phase, and ntan nani phase, which later formed the Perak Api Lebur Anyong practice as a symbolic adaptation of the Sasak community to Islam and global modernity. Perak Api Lebur Anyong represents a fusion between local traditions, Islamic values, and the dynamics of global modernity.
Philosophical Baseline of the Religious Pilgrimage and Its Significance for Dialogue among Religions Hamsah, Ustadi; Zarbaliyev, Habib; Soehadha, Moh
FIKRAH Vol 10, No 2 (2022): December 2022
Publisher : Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/fikrah.v10i2.16718

Abstract

As a religious phenomenon, pilgrimages have varying orientations. The diversity of orientations is determined by the level of motivation and meaning of the symbols attached to the pilgrimage. The connection between exposure and awareness of pilgrimage becomes the basis for pilgrims to interpret deeper aspects. The problem that arises later is the axiological interpretation of pilgrimage. In this reflective and theoretical study, the data was collected through in-depth reading about the pilgrimage of currently available academic literature. By applying philosophical analysis, the following article seeks to trace the most profound meaning of pilgrimage for creating positive interfaith relations. This study concludes that the most profound aspect of pilgrimage consciousness is archetypes that explain the uniformity of the spirit of pilgrimage carried out by the people of the religions. With that archetype, interfaith relations are easy to build because of the awareness of humanity and the apparent solidarity among religious adherents