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All Journal Al-Jami'ah: Journal of Islamic Studies Jurnal Masyarakat dan Budaya Maarif Studia Islamika
Ahmad Najib Burhani
The Indonesian Institute of Sciences (LIPI), Jakarta
Religion Humanities Social Sciences

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Fasting in Countries Where The Day is Very Long or Very Short: A Study of Muslims in the Netherlands Burhani, Ahmad Najib
Al-Jamiah: Journal of Islamic Studies Vol 51, No 1 (2013)
Publisher : Al-Jamiah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2013.511.159-188

Abstract

Ramadan falls both during winter and autumn months, when the days are cool and short, and spring and summer months, when the days are long and hot. Fasting in areas where the climate is extremely hot and the day is more than twenty hours is a double hardship that can be a dangerous assault on physical condition. In contrast to that, fasting in areas where the day is very short is, to some extent, like an interval between breakfast and lunch or between lunch and dinner. This article, therefore, intends to discover how Muslims in the countries where the day is either very long or very short deal with the problem of the fasting time. This research is based on the practices of some Muslims in the Netherlands with a variety of countries of origin. This article attempts to answer the following questions: How did they manage their fasting time in the summer or when the day is very long? How did they manage their fasting time in the winter or when the day is very short? What kind of fiqh book or fatwā did they use as reference? Did they think that fasting obligation was dangerous for their health when the day was very long?[Bulan Ramadan bisa tiba pada musim dingin dan musim gugur, ketika siang hari pendek dan sejuk, tetapi Ramadan juga bisa tiba pada musim semi dan musim panas, ketika siang hari sangat panjang dan panas. Puasa di tempat yang sangat panas dan dengan panjang siang hari lebih dari dua puluh jam adalah beban yang berat dan bisa berbahaya bagi kondisi fisik pelakunya. Sebaliknya, puasa di tempat yang siang harinya sangat pendek terasa tak seperti puasa karena ia hanya seperti interval antara makan pagi dan makan siang atau antara makan siang dan makan malam. Tulisan ini didasarkan pada penelitian terhadap praktik berpuasa orang-orang Islam di Belanda dari berbagai negara asal. Pertanyaan yang ingin dijawab dalam tulisan ini adalah: Bagaimana umat Islam Belanda melaksanakan puasa pada musim panas atau ketika siang hari teramat panjang? Bagaimana pula mereka menjalankan puasa pada musim gugur atau ketika siang hari sangat pendek? Buku fikih apa atau fatwa dari siapa yang mereka pakai sebagai dasar praktik ibadah puasa itu? Apakah mereka berpikir bahwa praktik puasa di musim yang siang harinya sangat panjang akan berbahaya bagi kesehatan mereka?
Sectarian Translation of the Qur’an in Indonesia: The Case of the Ahmadiyya Burhani, Ahmad Najib
Al-Jamiah: Journal of Islamic Studies Vol 53, No 2 (2015)
Publisher : Al-Jamiah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2015.532.251-282

Abstract

Ahmadiyya’s translations of the Quran have some distinctive characteristics compared to the translations from Sunni Muslims. However, these translations, particularly Soedowo-Dutch translation of Muhammad Ali’s The Holy Quran, have been influential in Indonesian Sunni community in the first half of the 20th century. Against the opposition from the Muhammadiyah and the fatwa from Muhammad Rashid Rida of Egypt, which prohibited the use of Ahmadiyya’s translation, the Soedewo-Dutch translation was widely used by Dutch-educated intelligentsia as a main source to know about Islam. This article specifically answers the following questions: Why did Ahmadiyya’s translations of the Quran have a significant place in Indonesia? What was the appeal of these translations to Indonesian intelligentsia? What is the contribution of these translations to the study of the Quran in this country? This paper argues that the success of Ahmadiyya’s translation, particularly the Dutch version, during the revolution era is based on three reasons: language (Dutch is the language of intelligentsia), content (which fit with the need of intelligentsia who seek a harmonious understanding between religie and wetenschap), and form (the only available rendering of the Quran in modern form of publication). In the context of ideology, the reception of Muslim intelligentsia was mainly for their contribution in defending Islam against the penetration of Christian mission and the coming of anti-religion ideologies, particularly materialism and atheism, by strongly challenging their doctrines. [Terjemah al-Quran versi Ahmadiyah memiliki beberapa karakteristik yang berbeda jika dibandingkan dengan terjemah versi Islam sunni pada umumnya.  Namun demikian, terjemah seperti di atas, khususnya terjemah al-Quran dalam bahasa Belanda --yang dialih-bahasakan dari The Holy Qur’ān karya Muhammad Ali oleh Soedowo-- cukup berpengaruh di masyarakat muslim Indonesia pada paruh pertama abad ke-20. Bertentagan dengan fatwa dari Muhammadiyah maupun dari Muhammad Rashid Rida yang melarang penggunaan terjemah versi Ahmadiyyah, terjemha Soedewo ini justru menjadi rujukan bagi kalangan terdidik untuk memahami Islam. Tulisan ini secara khusus menjawab pertanyaan: mengapa terjemah al-Quran versi Ahmadiyyah ini cukup berpengaruh di Indonesia, apa yang menarik dari tterjemah ini bagi mereka, serta apa sumbangan pemikiran terjemah ini pada perkembangan keilmuan al-Quran di negeri ini. Menurut penulis, terjemah versi Ahmadiyyah, khususnya yang berbahasa Belanda, mengalami kesuksesan pada masa revolusi dipengaruhi oleh tiga hal: (1) bahasa Belanda  yyang dipakai adalah bahasa kalangan terdidik, (2) isinya sesuai dengan kebutuhan kalangan terpelajar yang ingin mencari pemahaman yang harmonis antara agama dan ilmu pengetahuan, dan (3) terjemah ini merupakan satu-satunya bentuk publikasi modern dari terjemah al-Quran yang ada pada masa itu. Dalam konteks ideologi, penerimaan kaum intelektual ini terutama terkait dengan upaya perlawanan Islam terhadap tekanan misi Kristen dan masuknya ideologi-ideologi anti agama, khususnya materialisme dan atheisme.]
THE IDEOLOGICAL SHIFT OF MUHAMMADIYAH FROM CULTURAL INTO PURITANICAL TENDENCY IN 1930s Burhani, Ahmad Najib
Jurnal Masyarakat dan Budaya Vol 8, No 1 (2006)
Publisher : P2KK LIPI

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (81.622 KB) | DOI: 10.14203/jmb.v8i1.178

Abstract

Tulisan ini ingin menunjukkan adanya pergeseran ideologi di Muhammadiyah dari tendensi kultural menuju tendensi puritan. Pada awal berdirinya, Muhammadiyah merupakan representasi Islam varian Jawa. Ia lahir di Kauman, satu tempat dalam lingkungan tembok Kesultanan Yogyakarta, oleh sejumlah abdi dalem Kraton tersebut. Ia dibangun dengan inspirasi dan kesadaran seorang Islam-Jawa tulen, Raden Ngabehi Muhamad Darwisy (KH Ahmad Dahlan). Pada perkembangannya, terjadi satu pergeseran di organisasi yang berdiri 1912 ini, seolah-olah NU (Nahdlatul Ulama) lebih pas dipandang sebagai representasi Islam-Jawa daripada Muhammadiyah. Banyak faktor yang mempengaruhi terjadinya pergeseran ini. Diantarannya adalah masuk dan berkembangnya ideologi Wahabi, terutama setelah Mekah dan Madinah dikuasai Saud-Wahabi. Keterlibatan orang-orang dari Padang dalam Muhammadiyah juga berpengaruh dalam pembentukan sikap organisasi ini terhadap budaya lokal. Terlebih, ideologi Muhammadiyah banyak dipengaruhi oleh ulama besar dari Padang, Haji Rasul. Selain kedua hal tersebut, faktor lain yang ikut berpengaruh dalam membentuk karakter Muhammadiyah dalam kaitannya dengan budaya adalah pembentukan Majlis Tarjih yang berorientasi syari’ah. Pendirian lembaga ini dipelopori oleh Mas Mansur, seorang ulama dari daerah pesisir, Surabaya. Karakteristik keislaman daerah pesisir pantai dikenal lebih ketat dibandingkan daerah pedalaman (hinterland) seperti Yogyakarta. Kata kunci: Muhammadiyah, ideological shift, Majlis Tarjih, cultural tendency, puritanical tendency.
Ulama dan Negara Santri Burhani, Ahmad Najib
MAARIF Vol 14 No 1 (2019): Populisme Islam dan Tantangan Demokrasi Islam di Indonesia Pasca-Pilpres
Publisher : MAARIF Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (102.126 KB) | DOI: 10.47651/mrf.v14i1.49

Abstract

Dengan kemenangan Joko Widodo – Ma’ruf Amin dalam Pemilihan Presiden 2019, ulama kembali menempati posisi penting dalam pemerintahan Republika Indonesia. Pertanyaannya, apakah dengan terpilihnya Ma’ruf Amin sebagai Wakil Presiden itu akan mendinginkan perpolitikan nasional yang selama ini sering terbelah antara kubu nasionalis dan Islamis? Apakah tampilnya Ma’ruf Amin, yang merupakan mantan rois ‘am NU, sebagai bagian dari ashabul qoror (penentu kebijakan) akan bisa menghilangkan berbagai kebijakan yang kurang berpihak dari pemerintah terhadap minoritas atau justru melahirkan sektarianisme baru? Dua pertanyaan inilah yang ingin diangkat oleh artikel ini.
Untuk Islam Berkemajuan Burhani, Ahmad Najib
MAARIF Vol 14 No 2 (2019): Memperkuat Kembali Moderatisme Muhammadiyah: Konsepsi, Interpretasi, Strategi da
Publisher : MAARIF Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (135.851 KB) | DOI: 10.47651/mrf.v14i2.63

Abstract

Hubungan antara Muhammadiyah dan budaya lokal di Indonesia sering menjadi tema kontroversial, baik di dalam organisasi ini maupun dalam wacana tentang Islam Indonesia. Muhammadiyah dikenal, salah satunya, sebagai gerakan purifikasi dan pemberantas TBC (Takhayyul, Bid’ah, dan Khurafat) yang kadang menempatkan posisinya saling berhadapan dengan budaya lokal. Namun demikian, sejak tahun 2000 lalu Muhammadiyah memperkenalkan konsep “dakwah kultural” yang di antaranya mencoba memperbaiki citranya dalam kaitannya dengan berbagai budaya di Indonesia. Tulisan ini hendak membahas tentang hubungan antara kejawaan dan Muhammadiyah serta melihat tempat dari budaya lokal dalam gagasan “Islam Berkemajuan” yang diusung Muhammadiyah sejak Muktamar ke-47 di Makassar 2015 lalu. Secara khusus, tulisan ini melihat pada reaksi beberapa warga Muhammadiyah terhadap buku “Muhammadiyah Jawa” (2016). Beberapa pertanyaan yang didiskusikan dalam artikel ini di antaranya: Masihkah ada ruang untuk kejawaan di Muhammadiyah? Adakah apresiasi dari organisasi ini terhadap identitas Jawa? Apa hubungan antara Muhammadiyah dengan Islam Jawa?
Revealing the Neglected Missions: Some Comments on the Javanese Elements of Muhammadiyah Reformism Burhani, Ahmad Najib
Studia Islamika Vol. 12 No. 1 (2005): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v12i1.647

Abstract

This paper seeks to discuss Muhammadiyah's attitude towards the Javanese cultural identity in the movement interacted with the ideology, psychology, and cosmology of Javanese culture.The views, insights, and behaviour of the founding father and early prominent figures within the organisation are presented, notably the way in which the former interpreted elements of Javanese culture. To analyse the data available, this work attempts to explore and articulate the 'grammar of symbol'.DOI: 10.15408/sdi.v12i1.647
The 45th Muhammadiyah Congress Contest between Literal-Conservative and Liberal-Moderate Muslims in Indonesia Burhani, Ahmad Najib
Studia Islamika Vol. 12 No. 1 (2005): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v12i1.650

Abstract

Muhammadiyah's 45 Congress, held in Malang, East Java July 3-8, 2005, saw the inauguration of the thirteen new high officials for the Board of Muhammadiyah for the 2005-2010 term. the congress also swore in Muhammadiyah's new leader, Professor Din Syamsuddin. The elections for the second largest Muslim organization in Indonesia were not, however, the focus of this congress. the primary issue of concern was on how this organization would prepare itself to develop futher after one century of existence in Indonesia. the theme of the congress was "Movement for Enlightenment" This congress is projected to be a stepping-stone for the resurgence (kebangkitan) of the organization, which was first established in Jogjakarta in 1912DOI: 10.15408/sdi.v12i1.650
Pluralism, Liberalism, and Islamism: Religious Outlook of Muhammadiyah Burhani, Ahmad Najib
Studia Islamika Vol. 25 No. 3 (2018): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v25i3.7765

Abstract

Muhammadiyah has been perceived as an example of a successful blend between Islam and modernity. By adopting modern spirit of discipline, equality, and a hard work ethics, this organization has become a vibrant and independent movement. The number of Muhammadiyah educational and health institutions is only surpassed by those owned by the Indonesian government. Muhammadiyah has 177 universities; thousands of secondary, middle, and elementary schools, as well as hundreds of hospitals and other health institutions. However, the organization’s successes in social, educational, and economic do not necessarily indicate that it also embraces pluralistic values and religious tolerance. This paper, therefore, intends to describe Muhammadiyah’s position in the context of pluralism, liberalism, and Islamism. It argues that although Muhammadiyah is predominated by members with moderate religious inclinations, but a significant number of them are exclusively puritan in their theology. The organization’s focus on social services is the reason why Muhammadiyah has evaded Islamist tendencies.
Civilized Congress: Election and Organization of the 48th Muktamar of Muhammadiyah in Solo, Indonesia Burhani, Ahmad Najib
Studia Islamika Vol. 30 No. 1 (2023): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36712/sdi.v30i1.33378

Abstract

The theme of this 48th Congress of Muhammadiyah is “Memajukan Indonesia, Mencerahkan Semesta” (Advancing Indonesia, Enlightening the Universe). What was happening there accurately reflected and implemented this theme. From the process of election, side events of the congress, to the activities of participants correctly called “penggembira” (cheerful and happy supporters).After three times rescheduling and two years of delay, Muhammadiyah successfully organized its Muktamar or Congress in Surakarta, Central Java, on 18-20 November 2022. Muktamar is actually a five-yearly event and the previous congress, the 47th congress, was held in Makassar in 2015. Due to the Covid-19 pandemic that has made gathering of large number of people impossible, Muhammadiyah decided to extend the mandate of the chairmen and all its structure, at first, until 2021 and then extended again until 2022. Muhammadiyah had tried to have a virtual congress or hybrid and had developed technological device for that, but at the end the congress was organized fully offline.
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