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All Journal Al-Ihkam: Jurnal Hukum dan Pranata Sosial IBDA': Jurnal Kajian Islam dan Budaya
Edi Susanto
Jurusan Tarbiyah STAIN Pamekasan
Religion Arts Humanities Law, Crime, Criminology & Criminal Justice

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KRITIK NALAR HUKUM ISLAM MODEL KHALED M. ABOU EL-FADL Edi Susanto
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 1 No. 2 (2006)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v1i2.2557

Abstract

Hukum Islam merupakan khazanah peradaban Islam yang fenomenal. Namun peranannya sering dipertanyakan ulang dalam menjawab tantangan dan perkembangan zaman yang terus berubah, lantaran munculnya pemeran pengganti yang menerapkan hermeneutika otoriter. Tulisan ini mencoba mendeskripsikan beberapa problem krusial dan isu-isu yang diteropong Khaled Abou el-Fadl terhadap dinamika hukum Islam kontemporer, tawaran pemikirannya dalam menjawab problem yang diajukan dan implikasinya bagi dinamika hukum Islam. Dalam tulisan ini, disajikan pula kritik terhadap konstruksi nalar hukum Islam Khaled Abou el-Fadl
TEMBHANG MACAPAT DALAM TRADISI ISLAMI MASYARAKAT MADURA Edi Susanto
IBDA` : Jurnal Kajian Islam dan Budaya Vol 14 No 2 (2016): IBDA': Jurnal Kajian Islam dan Budaya
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (131.927 KB) | DOI: 10.24090/ibda.v14i2.682

Abstract

This article is about to describe Tembhang Macapat in the tradition of Madurese people, particularly in the village of Larangan Luar that is located in Larangan district of Pamekasan regency. It has been stated that Tembhang Macapat appears as cultural treasure that its existence needs to conserve. However it is as well claimed as out of dated culture since its noble and gallant values have been decreased. Hence structured and thoughtful attempts must be designed to promote Tembhang Macapat and the other traditional treasures in form of local content curriculum. Furthermore the department in charge, The Youth, Sport, and Cultural Affairs (Disporabud), must get optimally involved to look after and develop the local tradition by supporting any events of tradition development. As a result it could raise and fertilize the local tradition everlastingly or at least it is able to survive in the future time.
DHAMMONG : A RAIN RITUAL IN MADURA (A STUDY ON ITS HISTORY, FUNCTION, AND HISTOR ORY SIMBOLIC MEANING) Nor Hasan; Edi Susanto
IBDA` : Jurnal Kajian Islam dan Budaya Vol 18 No 2 (2020): IBDA': Jurnal Kajian Islam dan Budaya
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (155.213 KB) | DOI: 10.24090/ibda.v18i2.4036

Abstract

This article attempted to trace the existence of Dhâmmong tradition in the following scopes, namely: (1) Madurese perception against Dhâmmong , (2) the function and symbolic meaning of Dhâmmong in human life, and (3) the efforts of the Madurese community to preserve the Dhâmmong tradition. Through a descriptive phenomenological analysis, this study revealed that Dhâmmong is a hereditary tradition carried out by the Madurese community, it is urged by the community’s anxiety caused by the long dry season (némor lanjheng). Dhâmmong functionsas a means for salametan, paying respect for the ancestors, strengthening human relations (silaturrahim ), Bhek Rembhek, and nguri berkah (the fertility of the earth). The offerings and mouth-music by imitating the sounds of animals represent a strong desire and wishof the community for the immediate rainfall that could pour out blessings for the community. Hence, the community’s efforts to preserve Dhâmmong are: (1) introducing and involving the younger generation in the ritual, and (2) setting and changing the time sequence of Dhâmmong implementation from night to daytime.
Co-Authors Nor Hasan