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All Journal STUDIA ISLAMIKA Jurnal Kawistara : Jurnal Ilmiah Sosial dan Humaniora JIA (Jurnal Ilmu Agama) AKSES: Jurnal Ekonomi dan Bisnis UNEJ e-Proceeding Aqlania Jurnal Kawistara

jamhari jamhari

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Author-ID : 2494884

Religion Arts Humanities Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Social Sciences

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The Meaning Interpreted: The Concept of Barakah in Ziarah Jamhari Jamhari
Studia Islamika Vol 8, No 1 (2001): 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.v8i1.696

This article deals with the socio-religious traditions of Javanese Muslims practicing ziarah rituals-visit to sacred tombs. Ziarah practice, especially to sacred tombs of Muslim Sufis, is regarded ibadah (pious acts). This article based on ziarah practice to Sunan Tembayat in Klaten, examines the notion of barakah (god's blessing), one of the most salient aspects of ziarah ritual, in the frame of popular beliefs. Focusing on the presence of the diverse interpretations of barakah, it evaluates changes in the way in which Javanese Muslim understand religion as reflected in their interpretation of barakah. It is argued by people who practice ziarah that barakah is the most important value of ziarab. When visitors to sacred tombs perform certain rituals, such as reciting Qur'ân, dhikr, tahlil, and meditation in their ziarah, they ask for barakah from the wali. However, people differ in the way in which they explain what the meaning of barakah. Some argue that the barakah is god's reward (pahala), transmitted through the wali. Other argues that the barakah derives from the wali, as he/she is close to God.DOI: 10.15408/sdi.v8i1.696

Indonesian Fundamentalism? Jamhari Jamhari
Studia Islamika Vol 9, No 3 (2002): 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.v9i3.664

Islam in Southeast Asia provides an example of how a religion develops within a community with a wide variety of ethnic groups. Instead of pushing the local cultures and traditions aside, Islam opens up itself to them and incorporates them into the web of universal Islam. Now one can see the difference of Islamic expressions in Melayw, Aceh, Bugis, Banten, Java, Bugis, Sunda, Patani, Mindanau, Brunai, etc.DOI: 10.15408/sdi.v9i3.664

Pasang Surut Hubungan Agama-agama Jawa Jamhari Jamhari
Studia Islamika Vol 7, No 1 (2000): 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.v7i1.720

This book is the most recent publication presenting an anthropological study on the Javanese religion and culture. The seminal work of Clifford Geertz, The Religion of Java (1960), seems to have inspired a number of scholars to study further the complex entities of Javanese religion. The book of Mark Woodward, Islam in Java: Normative Piety and Mysticism in the Sultanate of Yogyakarta (1989), is one of the scholarly works inspired by the division of Javanese religion by Clifford Geertz into abangan, santri and priyayi. The same topic can also be found in the work by Robert Hefner, Hindu Javanese: Tengger Tradition and Islam (1985). However, different from Clifford Geertz who holds the opinion that Javanese religion-albeit plural in an appearance-is basically established on the basis of Hindu-Buddhist, religion the two mentioned scholars state that Islam in an important basis of the Javanese religion.DOI: 10.15408/sdi.v7i1.720

Javanese Islam: The Flow of Creed Jamhari Jamhari
Studia Islamika Vol 9, No 2 (2002): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

In this article, popular Islam meaning Islam that is practiced and interpreted in accordance with local context is considered to be "the true Islam". To reach this ultimate religious goal, one may proceed through various ways of understanding Islam. These differences may indicate the level of religious understanding one has reached. On the other hand, they may demonstrate the many ways to grasp the truth of religious understanding. The emergence of various religious orientations with their different ways of understanding Islam indicates the ongoing process connecting Islam in Java with the wider context of Islam as a whole. This means that the different interpretations in Java are part of the global debate in Islam.DOI: 10.15408/sdi.v9i2.665

In the Center of Meaning: Ziarah Tradition in Java Jamhari Jamhari
Studia Islamika Vol 7, No 1 (2000): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

This essay describes the beliefs and practices associated with the notion of ziarah in a single community, that of Bayat, a small district (kecamatan) in Klaten between Yogyakarta and Surakarta. There are some of terms from Bayat in this text, because it is revealing to consider how key terms have been used within their culture of origin. In elucidating ziarah practices and its interpretations, visitors in Bayat refer to the cultural contexts with which they are familiar. The logic of ziarah thus reflects visitor's everyday life experiences. Applying vernacular terms used in Bayat entails taking this cultural context into consideration.DOI: 10.15408/sdi.v7i1.716

Muhammadiyah's 2000 Congress: Preparing for the New Millenium Jamhari Jamhari
Studia Islamika Vol 7, No 3 (2000): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Year 2000-popularly called as new millennium era-is a year full of congress for social and political organization as a preparation for facing new challenges of the new era. Some social and political organization such as The Party of Crescent (Partai Bulan Bintang), The Struggle Party of Indonesian Democracy (Partai Demokrasi Indonesia Perjuangan), Nahdlatul Ulama (NU) and also Muhammadiyah, the second largest Islamic social organization after NU. Mubammadiyah held its 44th congress in Jakarta. Along with the congress, some organization under-bow Muhammadiyah such as its women section, Aisyiah and Nasyiatul Aiqryiab, and its youth organization lkatan Remaja Mubammadiah (IRM) also held their congress.DOI: 10.15408/sdi.v7i3.707

New Trend of Islamic Education in Indonesia Jamhari Jamhari
Studia Islamika Vol 16, No 2 (2009): 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.v16i2.482

The concept of modern pesantren introduced by Imam Zarkasyi has become a blueprint and genre for the development of the next modern pesantren. Zarkasyi's students who are now spreading all over Archipelago establish a number of similar pesantren pioneered by the kyai. During the period of 1970-80s, a couple of Gontor alumni established pesantrens in their own region. In Banten, PesantrenDaar El-Qalam was established in Gintung Balaraja; in MaduraPesantren Al-Amin was established in Prenduan Sumenep in Central Java Pesantren Pabelan was established in Pabelan; Pesantren Modern Assalaam was established in Solo; and many others. Those pesantrens are frequently called pesantren alumni (meaning the alumni of Gontor), the second generation which have influenced the model of other modern pesantren in their later development.DOI: 10.15408/sdi.v16i2.482

Mapping Radical Islam in Indonesia Jamhari Jamhari
Studia Islamika Vol 10, No 3 (2003): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

This paper focuses on the emergence of groups that, according to their followers, want to apply Islamic teachings comprehensively (kaffah) and wholeheartedly. These groups have been variously described as fundamentalist, extremist, radical, and militant. Of course, they do not apply these labels to themselves. The labeling of certain groups has resulted in them gaining negative or pejorative images. It is important to note that the label "fundamentalism" initially applied to Christian-Protestant groups, actually has a neutral meaning. It refers to groups that attempt to return to their basic religious foundations.DOI: 10.15408/sdi.v10i3.622

Co-Authors Any Suryantini Irham, Irham Jamhari, Jamhari Lestari Rahayu Waluyati Lidia Putri Widya Ariyanti zulhelmi zulhelmi

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