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All Journal Ulul Albab: Jurnal Studi Islam El-HARAKAH : Jurnal Budaya Islam YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam ISLAMICA: Jurnal Studi Keislaman ESOTERIK JURISDICTIE Jurnal Hukum dan Syariah Al-Wijdan : Journal of Islamic Education Studies FOKUS: Jurnal Kajian Keislaman dan Kemasyarakatan SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam Edukasi Islami: Jurnal Pendidikan Islam Tribakti: jurnal pemikiran keIslaman TSAQAFAH El-Usrah: Jurnal Hukum Keluarga Riwayah : Jurnal Studi Hadis Jurnal Penelitian FiTUA : Jurnal Studi Islam Mimbar Agama Budaya International Journal of Islamicate Social Studies Tribakti: Jurnal Pemikiran Keislaman FIKROTUNA: Jurnal Pendidikan dan Manajemen Islam
Roibin Roibin
UIN Maulana Malik Ibrahim Malang
Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Public Health Social Sciences Other

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Spiritualisme: Problem Sosial dan Keagamaan Kita Roibin, Roibin
el Harakah: Jurnal Budaya Islam Vol 4, No 3 (2002): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/el.v4i3.5170

Abstract

In principle, the original spiritual movement is more a sociological symptom and leads to the religious. It happens not because of the great currents of foreign culture, but rather as a result of the daily routine of our lives that is rapidly changing from day to day. The very basic function of avoiding this negative attitude is perhaps to put forward the feeling and reasoning that in our own socio-politics and culture, it is not uncommon to give rise to the various social tensions that constitute the embryo of the emergence of spiritualism. And then who has the authority to judge about the phenomena of spiritualism, either the first or the second? Is there any religion in this phenomenon? The phenomenon of spirituality is essentially social in nature, but then why is spiritualism more individualistic, and ignorant of the problems of others? This is where the basic standard, which then used as a tool to measure the extent of the validity of the phenomenon of spiritualism. Pada prinsipnya gerakan spiritualisme semula lebih merupakan gejala sosiologis dan bermuara ke arah agamis. Ia terjadi bukan karena arus besar kebudayaan asing, melainkan sebagai akibat dari corak rutinitas keseharian hidup kita yang cepat berubah dari hari ke hari. Fungsi yang sangat mendasar dari upaya menghindari sikap negatif ini adalah mungkin untuk lebih mengedepankan perasaan dan penalaran bahwa di dalam sosial-politik dan kebudayaan yang kita disain sendiri, tidak jarang telah melahirkan berbagai ketegangan-ketegangan sosial yang merupakan embrio munculnya spiritualisme. Dan selanjutnya siapa yang memiliki otoritas penilaian tentang gejala spiritualisme tersebut, baik model yang pertama ataupun yang kedua? Adakah andil agama dalam fenomena ini? Gejala spiritualitas itu pada hakekatnya pro sosial sifatnya, tetapi kemudian mengapa spiritualisme lebih cenderung individualistik, dan abai pada persoalan-persoalan orang lain? Disinilah standar  mendasarnya , yang kemudian dijadikan alat untuk mengukur sejauh mana keabsahan fenomena spiritualisme tersebut.
Islam dan HAM: Tarik Menarik antara Absolutisme dan Relativisme Roibin, Roibin
el Harakah: Jurnal Budaya Islam Vol 2, No 1 (2000): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/el.v2i1.4723

Abstract

A careful examination of the human rights portrait that develops in the reality of macro society, it seems that the theme can not be separated from the theoretical scientists who are considered to still have relevance. Human rights concepts emerging from individuals will always contradict the offer of human rights concepts born from institutions, ranging from micro to macro (state institutions). Because in practice the tendency of the concept of human rights will always be closely related to the interests of the ruler of each of the human rights concept creators. Human rights in Islam have never been suspected as a historical product arising from ideological thought, but it has a theological dimension. Of course in the future all will be accountable before the Divine. In kasamya human rights in the view of Islam is not as a result of political development, but human rights that are transcendently transcribed for the benefit of humans through the Islamic Shariah derived through His revelation. Where is this all encouraged by a belief to raise the dignity of humanity as a noble creature. Mengamati secara cermat potret HAM yang berkembang dalam realitas masyarakat makro, nampaknya tema tersebut belum bisa lepas dari teoriteori ilmuan yang dianggap masih memiliki relevansi. Konsep HAM yang muncul dari individu akan selalu berseberangan dengan tawaran konsep HAM yang lahir dari institusi, mulai dari yang mikro hingga yang makro (institusi kenegaraan). Karena dalam prakteknya kecenderungan konsep HAM akan selalu berkaitan erat dengan kepentingan penguasa dari masing-masing pembuat konsep HAM tersebut. HAM dalam Islam tidak pemah diduga sebagai produk historik yang muncul dari pemikiran ideologis, melainkan ia memiliki dimensi teologis. Tentu kelak ini semua akan dipertanggung jawabkan dihadapan Ilahi. Secara kasamya HAM dalam pandangan Islam bukanlah sebagai akibat dari perkembangan politik, melainkan hak asasi yang tertuang secara transeden untuk kepentingan manusia melalui syariat Islam yang diturunkan lewat wahyu-Nya. Dimana ini semua disemangati oleh satu keyakinan untuk mengangkat harkat kemanusiaan sebagai makhluk yang luhur.
Islam: antara Idealita dan Realita Irfan, M.; Roibin, Roibin
el Harakah: Jurnal Budaya Islam Vol 1, No 3 (1999): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/el.v1i3.4693

Abstract

The actual discourse of religion which has ceased only in the plains of discourse (ideality) and religion as a necessity to apply (reality), has historically centered on the plurality of religions from time to time. Furthermore, there are several works that have colored the minds of scientists lately, not to mention the growing fertile repertoire of Islamic thought. This is one of the consequences of a serious debate on Islam at the level of indeal and reality. This discourse seems to be not only a great event in the field of science that passes by, but it is very meaningful for the followers of religion to further be used as a consideration in positioning their respective diversity. The development of religion will all depend on the intellectual capability of the religious adherents of their adherents. If religious observations are packed and articulated exclusively, then the visible religion will have a scary and frightening face. This is what is popularly referred to as religious fundamentalism. Diskursus aktual seputar agama yang hanya berhenti dalam dataran wacana (idealita) dan agama sebagai sebuah keharusan untuk diaplikasikan (realita), telah mensejarah di tengah-tengah pluralitas agama-agama sejak dahulu hingga kini. Lebih jauh, muncul beberapa karya yang telah mewarnai corak pemikiran para ilmuwan belakangan ini, belum lagi tumbuh suburnya khasanah pemikiran umat Islam yang silih berganti. Hal ini merupakan salah satu akibat perdebatan serius mengenai Islam pada tataran antara indealita dan realita. Diskursus ini nampaknya tidak saja merupakan perhelatan akbar di bidang keilmuan yang lewat begitu saja, namun ia sangat memberikan arti bagi pemeluk agama untuk selanjutnya dijadikan sebagai pertimbangan dalam memposisikan sikap keberagaman mereka masing-masing. Perkembangan agama semuanya akan sangat bergantung pada daya tangkap intelektual penghayatan keagamaan para pemeluknya. Jika penghayatan keagamaan itu dikemas dan diartikulasikan secara eksklusif, maka agama yang tampak akan berwajah yang seram dan menakutkan. Cara inilah yang populer disebut sebagai fundamentalisme agama.
Agama dan Mitos: Dari Imajinasi Kreatif menuju Realitas yang Dinamis Roibin, Roibin
el Harakah: Jurnal Budaya Islam Vol 12, No 2 (2010): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/el.v0i0.445

Abstract

Myth always comes to be a debatable discourse among the scholars and observers of Islam. Frequently, a scientific study of myth leads to an extreme ideological analysis. From the debates, the side that is in favor of religion is systematically typed into pro and contra. The pro-myth side always says that myth is spirit of life that can arouse the vitality in real life. While, the negative side says that myth merely abstracts the concrete things. In other words, the pro side says that myth concretizes the abstract things, while the contra side is the opposite. From the different perspective, this writing intentionally uncovers their academic-philosophical reasons and identifies the reason why they think so. The questions are expected to reveal the sociological background of each initiator of the concept and theory of myth. Mitos selalu menjadi wacana yang diperdebatkan di antara para ilmuwan dan pengamat Islam. Seringkali, sebuah studi ilmiah tentang mitologi mengarah pada analisis ideologis ekstrem. Dari perdebatan, sisi yang mendukung agama adalah sistem yang secara tipikal akan menjadi pro dan kontra. Sisi pro-mitos selalu mengatakan bahwa mitos adalah semangat hidup yang bisa membangkitkan vitalitas dalam kehidupan nyata. Sementara, sisi negatifnya mengatakan bahwa mitos hanya menggambarkan hal-hal konkret. Dengan kata lain, pihak pro mengatakan bahwa mitos mengkonsolidasikan hal-hal abstrak, sementara sisi kontra adalah kebalikannya. Dari perspektif yang berbeda, tulisan ini sengaja mengungkapkan alasan filosofis akademisnya dan mengidentifikasi alasan mengapa demikian. Pertanyaan tersebut diharapkan bisa mengungkapkan latar belakang sosiologis masing-masing pemrakarsa konsep dan teori mitos.
Mitologi Religius dan Toleransi Orang Jawa: Telaah Pemikiran Benedict Anderson Roibin, Roibin
el Harakah: Jurnal Budaya Islam Vol 10, No 1 (2008): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/el.v10i1.4600

Abstract

The national revolution has brought effects on many aspects including the changing process of Javanese syncretism and relativism into the tolerance of Javanese. Anderson argues that Javanese relativism should not be understood as the tolerance toward public differences by ignoring races, colors, and beliefs. In fact, Javanese relativism does not bring any effect on other ethical groups in Indonesia. Therefore, the idea of openness and tolerance which has been admired from Javanese value is just like chauvinism cultural terminology. Javanese cultural behavior still becomes a mystery as its practice of tolerance measured by the wish and propinquity to its culture. The term of tolerance which becomes a pride and an ideology for Javanese people, in fact, shows the opposite situation as the practices of religiousness are still measured by social hierarchy. This character is inseparable from what is called a rigid religious mythology. It, then, offers much particular morale structure with diverse forms. Revolusi nasional telah membawa dampak pada banyak aspek termasuk perubahan proses sinkretisme dan relativisme Jawa menjadi toleransi orang Jawa. Anderson berpendapat bahwa relativisme Jawa tidak boleh dipahami sebagai toleransi terhadap perbedaan publik dengan mengabaikan ras, warna, dan kepercayaan. Kenyataannya, relativisme Jawa tidak membawa dampak pada kelompok etis lain di Indonesia. Oleh karena itu, gagasan keterbukaan dan toleransi yang dikagumi dari nilai Jawa sama seperti istilah budaya chauvinisme. Perilaku budaya Jawa masih menjadi misteri karena praktik toleransinya diukur dengan harapan dan propimquity terhadap budayanya. Istilah toleransi yang menjadi sebuah kebanggaan dan ideologi bagi orang Jawa, pada kenyataannya, menunjukkan situasi yang berlawanan karena praktik religiusitas masih diukur dengan hierarki sosial. Karakter ini tak terpisahkan dari apa yang disebut mitologi religius yang kaku. Kemudian, ia menawarkan banyak struktur moral tertentu dengan beragam bentuk.
Model Pelembagaan Nilai-Nilai Humanitas Dalam Upaya Membentuk Masyarakat Damai (Studi Akulturasi Nilai-Nilai Agama, Kearifan Lokal, dan Modernitas di Kabupaten Malang) Nurhayati, Ifa; Roibin, Roibin
AL-WIJDÃN Journal of Islamic Education Studies Vol. 4 No. 1 (2019): Juni 2019
Publisher : Faculty of Islamic Sciences, Raden Rahmat Islamic University Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (496.988 KB) | DOI: 10.58788/alwijdn.v4i1.307

Abstract

Praktek pelembagaan nilai-nilai humanitas dalam masyarakat paguyuban dan patembayan Watugong, Kanjuruhan, Tlogomas, Malang acapkali menampakkan ekspresi budaya yang sangat hedrogen. Adakalanya ekspresi budaya itu berbentuk penolakan terhadap budaya sebelumnya, hingga menampakkan adanya benturan antar budaya. Adakalanya pula terjadi kompromi dengan budaya sebelumnya, hingga melahirkan perjumpaan sinergis dan harmonis antara entitas budaya satu dengan budaya lainnya dalam realitas sosial masyarakat. Secara keseluruhan, penelitian ini menghasilkan dua tipologi model pelembagaan nilai humanitas, pertama: model adaptif kompromistik, model ini berpijak pada nilai-nilai kemaslahatan universal multi entitas budaya. Menggambarkan adanya proses sosial yang ramah, adaptif, kompromistis, dan damai dengan melakukan perjumpaan budaya secara lintas. Memodifikasi kebudayaan tanpa menghilangkan kebudayaan asli. Dalam terminologi pengembangan kelembagaan pendidikan Islam, istilah ini akrab dengan jargon al-muhȃfadhotu ala al-qadȋmi al-shȃlih wa al-akhdu bi al-jadȋdi al-aslah, yaitu memilahara karyakarya lama yang masih baik, cocok, dan relevan, terhadap perkembangan zaman dan menghadirkan karya karya baru yang lebih baik, cocok, dan relevan bagi tuntutan zaman dan sosial. Kedua: Pelembagaan nilainilai humanitas dengan model rejektif partikularistik. Model pelembagaan nilai yang cenderung kontras dan menolak sistem nilai lain yang berbeda dengan sistem nilai yang melekat pada dirinya. Model penyerapan nilai yang dilakukan oleh kelompok ini cenderung parsial, terpisah dengan sistem nilai yang dilakukan oleh entitas budaya lain. Dengan demikian model pelembagaan nilai dari komunitas ini cenderung eksklusif, yang berdampak pada sikap keras, fanatis, truth claim, dan tertutup. Komunitas masyarakat demikian cenderung terisolir dan tidak disukai oleh masyarakat pada umumnya. Kata Kunci: Pelembagaan nilai-nilai humanitas, Akulturasi, kearifan lokal, dan Perdamaian.
Telaah Kontemporer Hermeunetika Double Movement Fazlur Rahman atas Tradisi Islam Roibin, Roibin; Nurhayati, Ifa
AL-WIJDÃN Journal of Islamic Education Studies Vol. 7 No. 2 (2022): November 2022
Publisher : Faculty of Islamic Sciences, Raden Rahmat Islamic University Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (635.813 KB) | DOI: 10.58788/alwijdn.v7i2.1791

Abstract

This study will offer 1) the direction of Rahman's study of the Islamic tradition, 2) Rahman's epistemological problems in the study of the Islamic tradition, 3) the study of Rahman's double movement hermeneutics on the Islamic tradition, and 4) Rahman's methodological contribution to the study of the Islamic tradition. This study uses a historical-sociological approach to see in more detail how Rahman examines Islamic traditions from a hermeneutical perspective. The results of this study indicate that first, the direction of Rahman's reading of the Islamic tradition looks very objective, regardless of the subjectivity of the two currents of traditionalist and modernist thought. Rahman did not defend the two currents of thought, each thought received criticism on the one hand, but on the other hand has also received positive appreciation. Second, the epistemological problem that arises in his thinking is the existence of an epistemological pattern of Islamic studies which is both mainstream, extreme right with traditionalist currents and extreme left with modernist currents from Western orientalism circles which are very free in understanding religion. Third, according to the reading of Rahman's theory of double movement hermeneutics at that time, efforts were needed to formalize, permanentize, and verbalize the living sunnah into text form which is now known as hadith. Without this effort, Muslims will lose their identity and experience a historical disconnect. However, the formalization, verbalization, and permanentization of hadith does not mean setting it as an absolute, let alone a rigid rule that rejects the interpretation space of understanding for the religious elite. According to Rahman's most basic view, once the hadith is determined to be absolute, it can no longer be touched by the thoughts of the respective religious elites, and then the living sunnah which has the basic character of nurturing and protecting has been reduced in meaning. Considering this understanding has forced certain situations and conditions to comply with behavior that has been standardized in the form of the hadith. Fourth, Rahman's hermeneutical approach is very significant in the recontextualization of the universal message of teachings inherent in the authoritative sources of each religion. With this approach, maqashidu al-syariah as a religious text teaching message will be actualized according to the breath of the times.   Keywords: formalization, hermeneutics, modernist, sunnah, traditionalist
The Role and Function of Myths for Religion in Everyday Life Devi, Aulia Diana; Roibin, Roibin
Mimbar Agama Budaya Vol. 40 No. 2 (2023)
Publisher : Center for Research and Publication (PUSLITPEN), UIN Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/mimbar.v40i2.36918

Abstract

The purpose of this study is to explain the role and function of itos for religion in everyday life. Research methods used with a literature study approach through literature sources from various literature sources about the role and function of myths. Then analyzed and presented the results of the data findings objectively. The results showed that myth is a sacred saying believed by adherents of the myth. A myth usually tells the story of the creation of the universe, the gods, demigods and so on. The values contained in mythical stories are used as guidelines by the community of adherents. There are several types of mythical forms, namely cosmogony myths, origin myths, myths of gods, androgynous myths, and myths of the end of the world. In relation to religion, myths have a very important role. A myth is a story told to establish a particular belief, act as a novice event in a ceremony or rite, or as a fixed model of social or religious behavior. The main and essential functions of the myth are to justify magical acts, as a practical guide in dealing with and relating to the supernatural. In religious life, man will always use a myth to strengthen his belief in the Most High.
Co-Authors Abidah, Umi Ahmad Barizi Ahmad Muzakki Ahsin Dinal Mustafa Asy'arie, Bima Fandi A’lan Tabaika, Mokhammad Bachri, Syabbul Devi, Aulia Diana Fadhliyah, Maulida Nur Fakhruddin Fakhruddin Halimatussa’diyah, Halimatussa’diyah Hidayah, Rohmatun Nurul Ifa Nurhayati Imaduddin, Muhammad Firdaus Irwan Ahmad Akbar Izzuddin, Naufal Azmi Jamilah Jamilah Karimah, Saidatul Khoirul Hidayah M. Irfan Mohammad Takdir, Mohammad Muhammad Muhammad Mustofa, Lutfi Muttaqin, Aris Anwaril Nasyi'ah, Iffaty Nisa’, Faridhotun Nur Syam Rayno Dwi Adityo Rizwadi, Rizwadi Saifullah Saifullah Solly Aryza Surur, Aziz Miftahus Umaiyatus Syarifah Umi Sumbulah