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All Journal Al-Ulum Indonesian Journal of Islam and Muslim Societies MIQOT: Jurnal Ilmu-ilmu Keislaman
Muhammad Endy Saputro
Faculty Of Islamic Economics And Bussiness, IAIN Surakarta
Religion Arts Humanities Economics, Econometrics & Finance

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AFTER GOD, AFTER ISLAM Saputro, Muhammad Endy
Al-Ulum Vol 11, No 2 (2011): Al-Ulum
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (143.89 KB)

Abstract

Tulisan ini bertujuan mendiskusikan agama di era postmodern, dengan fokus pertanyaan bagaimana menjadi muslim dan memahami Qur’an di era post-modern. Memakai pemikiran Don Cupitt, dalam beberapa karyanya, tulisan ini berargumen bahwa mengandaikan Tuhan telah mati merupakan jalan alternatif memahami Qur’an agar lebih kontekstual diaplikasikan dalam kehidupan masyarakat muslim di era postmodern. Signifikansi utama tulisan ini adalah memberikan kontribusi alternatif dalam dimensi filosofis kerangka berpikir kontekstualisasi Qur’an.  ---------------This article aimed to examine the Cupitt’s conception in the light of Islamic paradigm. It is done by identifying negative impacts of postmodernism toward the existence of religion. Religion, in Don Cuppit view is alive in the term of “value”, “private realm”, “personal faith” and “counterculture”. Although Islam came from hundreds centuries ago, it does not mean that authentic Islam is Islam in the past. Islam in the past, Islam in the present and Islam in the future are different. Islam is not timeless doctrine, but changeable expression. Time is running; and Islam demanded to contextualize itself dynamically.
Muslim localizing democracy:a non-pesantren village in Madura as a preliminary study Saputro, Muhammad Endy
Indonesian Journal of Islam and Muslim Societies Vol 1, No 2 (2011): Indonesian Journal of Islam and Muslim Societies
Publisher : State Institute of Islamic Studies (STAIN) Salatiga

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Abstract

The political dynamic of village in Indonesian New Order has two faces. On onehand, it is conditioned by the feudalism of village’s leader which is monopolizedfrom one generation to other generations. On the other hand, religion can be analternative to challenge this feudalism. I explore this condition through an examinationof the role of kalebun (the village’s leader) and kiai in a non-pesantrenvillage in Madura, Indonesia. In Madura society, kiai and its pesantren take importantrole in the process of Islamic institutionalization. Yet, in this case, theabsence of pesantren enforces the kiai to be counter-balance of the feudalism ofthe kalebun. And, the kiai claims that this counter-balance is on behalf of democracy.This article concludes with a discussion of the requirement of democracy in “Islamic” local politics as well as in search of good local governance in postIndonesian New Order.Dinamika politik desa pada masa Orde Baru menghadapi dua realitas antagonis.Di satu sisi, pemerintahan desa dimonopoli oleh generasi tertentu yang melahirkanrezim feodal. Seorang Muslim, di lain sisi, berpotensi menjadi elan vital perlawananterhadap feodalisme tersebut. Tulisan ini berupaya menggali dua kenyataantersebut melalui analisis kepemimpinan kalebun (kepala desa) dan kiai di sebuahdesa non-pesantren di Madura, Indonesia. Pada jamaknya, dalam masyarakatMadura, kiai dan pesantren memiliki peranan penting dalam prosesinstitusionalisasi Islam. Namun, dalam studi ini, ketiadaan pesantren, membuatkiai (dengan langgarnya) berusaha membendung arus feudalisme kalebun. Sebuahtemuan menarik bahwa perlawanan sang kiai tidak atas nama Islam, tetapi demitegaknya demokratisasi di desa.
After God, After Islam Muhammad Endy Saputro
Al-Ulum Vol. 11 No. 2 (2011): Al-Ulum
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (149.068 KB)

Abstract

This article aimed to examine the Cupitt’s conception in the light of Islamic paradigm. It is done by identifying negative impacts of postmodernism toward the existence of religion. Religion, in Don Cuppit view is alive in the term of “value”, “private realm”, “personal faith” and “counterculture”. Although Islam came from hundreds centuries ago, it does not mean that authentic Islam is Islam in the past. Islam in the past, Islam in the present and Islam in the future are different. Islam is not timeless doctrine, but changeable expression. Time is running; and Islam demanded to contextualize itself dynamically.
Muslim localizing democracy:a non-pesantren village in Madura as a preliminary study Muhammad Endy Saputro
Indonesian Journal of Islam and Muslim Societies Vol 1, No 2 (2011): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v1i2.297-316

Abstract

The political dynamic of village in Indonesian New Order has two faces. On onehand, it is conditioned by the feudalism of village’s leader which is monopolizedfrom one generation to other generations. On the other hand, religion can be analternative to challenge this feudalism. I explore this condition through an examinationof the role of kalebun (the village’s leader) and kiai in a non-pesantrenvillage in Madura, Indonesia. In Madura society, kiai and its pesantren take importantrole in the process of Islamic institutionalization. Yet, in this case, theabsence of pesantren enforces the kiai to be counter-balance of the feudalism ofthe kalebun. And, the kiai claims that this counter-balance is on behalf of democracy.This article concludes with a discussion of the requirement of democracy in “Islamic” local politics as well as in search of good local governance in postIndonesian New Order.Dinamika politik desa pada masa Orde Baru menghadapi dua realitas antagonis.Di satu sisi, pemerintahan desa dimonopoli oleh generasi tertentu yang melahirkanrezim feodal. Seorang Muslim, di lain sisi, berpotensi menjadi elan vital perlawananterhadap feodalisme tersebut. Tulisan ini berupaya menggali dua kenyataantersebut melalui analisis kepemimpinan kalebun (kepala desa) dan kiai di sebuahdesa non-pesantren di Madura, Indonesia. Pada jamaknya, dalam masyarakatMadura, kiai dan pesantren memiliki peranan penting dalam prosesinstitusionalisasi Islam. Namun, dalam studi ini, ketiadaan pesantren, membuatkiai (dengan langgarnya) berusaha membendung arus feudalisme kalebun. Sebuahtemuan menarik bahwa perlawanan sang kiai tidak atas nama Islam, tetapi demitegaknya demokratisasi di desa.
MUSHAF 2.0 DAN STUDI AL-QUR’AN DI ERA “MUSLIM TANPA MASJID” Muhammad Endy Saputro
MIQOT: Jurnal Ilmu-ilmu Keislaman Vol 42, No 2 (2018)
Publisher : State Islamic University North Sumatra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30821/miqot.v42i2.502

Abstract

Abstrak: Sejak memasuki milenium baru, otoritas keagamaan (Islam) baru mulai berkompetisi dengan otoritas keagamaan konvensional. Ruang seperti masjid atau pesantren, mulai tergantikan dengan media-media sosial baru. Fenomena ini melahirkan sebuah generasi “Muslim Tanpa Masjid”. Tulisan ini merupakan sebuah pengantar analisis kemunculan mushaf-mushaf baru al-Qur’an. Bagaimana visualisasi mushaf yang terdapat dalam Qur’an for Women, E-Pen Reading Qur’an, I Love Qur’an, Pocket Qur’an for Mobile Phone, dan Digital Qur’an? Bagaimana pengaruh kelahiran ekspresi bentuk mushaf baru tersebut dalam studi Qur’an di Indonesia? Tulisan ini berargumen bahwa mushaf-mushaf tersebut mengekspresikan interaktivitas dalam beragama. Kajian tentang mushaf-mushaf baru al-Qur’an juga menantang studi al-Qur’an untuk mengkaji ranah-ranah baru otoritas agama dengan berbagai media barunya.Abstract: Mushaf 2.0 and the Study of al-Qur’an in the Era of “Muslim without Mosque”. Following the new millennium, new religious (Islamic) authority has creatively participated in the process of shifting the space of conventional religious authority. Such religious spaces as mosque or pesantren have gradually begun to compete with the new social media of religion. This phenomenon has simultaneously triggered the rise of new generation called Muslim Tanpa Masjid (Muslim without Mosque). This article is a preliminary effort of analyzing the birth of new mushaf al-Qur’an. How these mushaf (Qur’an for Women, E-Pen Reading Qur’an, I Love Qur’an, and Pocket Qur’an for Mobile Phone, and Digital Qur’an) visualize the new expression of religiousty? How does the rise of these mushaf give impact on the Qur’anic studies in Indonesia? This article argues that these mushaf have spontaneously offered the interactivity of reading. This finding has challenged the old style of studying Qur’an in Indonesia to explore the new avenues of contending new religious authorities.Kata Kunci: studi al-Qur’an, mushaf 2.0, Muslim tanpa Masjid, living Qur’an
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