Garuda - Garba Rujukan Digital

KEKERABATAN DAN INTERAKSI SIMBOLIK BIDAN KAMPUNG DENGAN URANG HALUS DALAM MASYARAKAT BANJAR Daily, Arni
Khazanah: Jurnal Studi Islam dan Humaniora Vol 16, No 2 (2018)
Publisher : UIN Antasari

This article is an important part of the exploration of the development of local treasures related to the beliefs and behavior of traditional village midwives towards supernatural beings. The midwives in East Banjarmasin have a belief that there are supernatural creatures called supernatural beings, besides genies and angels. Their relationship with this supernatural person is very close, because supernatural people are part of their kinship. This supernatural person is believed to have taught them to massage through dreams. This creature can become an animal. Unseen people are people or humans who are God-idolized, can the time in the womb disappear by itself, or after birth disappear. The behavior of traditional village midwives towards these occult people is that they always establish kinship, by giving offerings in the form of bitter coffee, sweet coffee, water, sticky rice, eggs, bananas, red and white porridge. In Islam it is not explicitly talked about this supernatural person, there are only supernatural beings (genies and angels). It could be that in Islam the occult is grouped into genie, because genie means hidden, and the occult is also hidden. But according to the author, if there is a magic person other than the genie, then there is an Al-Quran verse that supports implicitly, namely in the Surah An-Nâs verses 4-6. That is the whisper of evil hidden into the chest (heart), not ears, and which whispers it from the genie and human.Artikel ini bertujuan untuk mengeksplorasi dan menggambarkan khazanah lokal yang berhubungan dengan kepercayaan serta perilaku bidan kampung terhadap makhluk supernatural. Menggunakan metode penelitian studi kasus dengan teknik pengumpulan data wawancara dan observasi, peneliti mendeskripsikan pendapat dan persepsi Bidan Kampung di Kota Banjarmasin yang memiliki kepercayaan adanya makhluk supernatural yang disebut orang gaib, selain jin dan malaikat. Dari hasil penelitian diketahui bahwa hubungan mereka dengan orang gaib ini sangat dekat, karena orang gaib bagian dari kekerabatan mereka. Orang gaib inilah yang diyakini telah mengajari mereka memijat melalui mimpi. Makhluk ini bisa menjelma menjadi binatang. Orang gaib menurut pemahaman luas berupa orang atau manusia yang digaibkan Allah, bisa waktu dalam kandungan hilang dengan sendirinya, atau setelah lahir menghilang. Perilaku bidan kampung terhadap orang gaib diketahui selalu menjalin hubungan kekerabatan, dengan cara memberi sesajen berupa kopi pahit, kopi manis, air putih, nasi ketan, telor, pisang, bubur merah dan putih. Dalam Islam tidak secara tegas dibicarakan tentang orang gaib ini, yang ada hanya makhluk gaib ( jin dan malaikat). Bisa saja dalam Islam orang gaib itu dikelompokkan kepada jin, sebab jin artinya tersembunyi, dan orang gaib itu juga tersembunyi adanya. Namun menurut penulis, apabila orang gaib itu benar ada selain jin, maka ada saja ayat Al-Quran yang mendukung secara tersirat, yaitu pada surah An-Nâs ayat 4-6. Yaitu bisikan kejahatan tersembunyi ke dalam dada (hati), bukan ke telinga, dan yang membisikan itu dari golongan jin dan manusia.

KEPERCAYAAN BAGAMPIRAN ANTARA MANUSIA DENGAN MAKHLUK GAIB DI AMUNTAI Arni Arni
Jurnal Ilmiah Ilmu Ushuluddin Vol 9, No 1 (2010): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v9i1.1360

Some Banjarese living in Amuntai believe that when a baby is born, some-times he or she is accompanied by another unseen baby. In other words, thebaby is twin, one is seen, while another is unseen. The latter will appear toa certain people of his/her family. The unseen person could be good or badto them. It is believed that if the family regularly feed the unseen personwith special traditional cakes, bitter and sweet coffee, he or she will be goodto the family.

MEMBEDAH KONSEP KASYF DALAM DUNIA SUFISTIK Arni Arni
Jurnal Ilmiah Ilmu Ushuluddin Vol 5, No 2 (2006): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v5i2.1361

Dalam tulisan ini dipahami kasyf adalah terbukannya tirai kegaiban. Dalam dunia tasawuf, kasyf merupakan terbukanya tirai ketuhanan (kasyfrubûbiyyah), sehingga orang yang dianugerahi ilmu ini dapat melihat dan berdialog dengan Tuhan lewat hati sanubarinya. Sedang kasyf ghaybiyyab adalah kasyf yang terendah, yaitu tersingkapnya perkara-perkara gaib. Kasyf merupakan buah ketakwaan yang sebagiannya diberikan Tuhan di dunia kepada orang yang telah mensucikan dan selalu mendekatkan diri kepada-Nya. Bagi orang yang menemukan kasyf bukan hasil dari ketakwaan disebut kasyf syaythaniyyah.

TRADISI BAAYUN MULUD DI KOTA BANJARMASIN (KAJIAN FENOMENOLOGIS) Arni Arni; Maimanah Maimanah; Norhidayat Norhidayat
Jurnal Ilmiah Ilmu Ushuluddin Vol 16, No 2 (2017): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v16i2.1602

Banjarese people carry out the celebration or commemoration of the birthday of Prophet Muhammad Saw. with swinging children or adults, this event commonly referred to baayun mulud. The purpose of this event is based on various motives, both religious, sociological, and some other political-cultural motives. The religious motivation is the belief that it will be granted all the luck, get blessings, health, safety, recover from illness, child is not naughty / fussy and because nadzar which granted Allah Swt. The sociological motivation of this event is to cultivate the spirit of togetherness, mutually cooperation, and unity in the midst of urban society that tends to be individualist today. While the political-cultural motivation can be felt from the statement of the organizing committee who firmly stated that this event was held in order to revive a tradition that has been forgotten, whereas it used to exist in the time of the Sultanate of Banjar. Along with the reaffirmation of the existence of the Sultanate of Banjar, then the existence of culture that ever existed in the heyday of this Sultanate also tried to be raised again.

ALIRAN SEMPALAN DI KOTA BANJARMASIN (Kajian terhadap Ajaran Abah Pal Lima) ARNI DAILY
Jurnal Ilmiah Ilmu Ushuluddin Vol 18, No 2 (2019): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiiu.v18i2.3396

The Sempalan sect taught by Abah Pal Lima has been developing for a long time, with a number of followers of more than seven thousand people scattered across different regions, and its teachings do not have a handbook. People are interested in this teaching because they have advantages such as alternative medicine and other magic powers. Throughout his teachings, he also believes in the presence of God, who has different qualities but does not believe in the foundations of faith and the pillars of Islam. So do not believe in the existence of gods, prophets, holy books (the Koran) as well as the question of taqdir, and there is no duty to worship and not to make prayers, fasting, zakat and pilgrimages. He assumed that besides him and his followers, they were considered heretics and would go to hell. This teaching gives priority to mental problems and believes that they are "inner people" who are in "culture" rather than "born" people in "the world." This is their reason for not carrying out the obligations ordered by Allah Almighty. The teachings of Abah Pal Lima is strongly influenced by the teachings of tasawuf wahdat al-wujud (unity of being) which was developed by Ibn Arabi, because it discusses the problem of Nur Muhammad and in humans, there is an element of divinity in addition to the element of being (al-Haq and al-Khalq). It is also influenced by the teachings of al-Farabi on the principle of emanation or delegation. The teaching of Abah Pal Lima was heretically rejected by the Banjarmasin City Ulema Council on 06 Jumadil Awwal 1439 A.D./23 January 2018 AD with a letter-number. 004/DPK-MUI / Bjm/1/1/2018, since the contents of the teachings, are in accordance with the ten criteria for heresy according to the MUI.

KASYF SUFISTIK DALAM PERSPEKTIF ULAMA KOTA BANJARMASIN Arni Arni
Jurnal Ilmiah Ilmu Ushuluddin Vol 8, No 1 (2009): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v8i1.1359

This article discusses the views of the ulama of Banjarmasin concerning the Sufi concept of kasyf. The popular opinion in Banjarese society says that anybody who knows unseen and mysterious things is the one who gets kasyf. According to the ulama, however, kasyf means the uncovering of the unseen and the divine mysteries in which one can see and have a dialogue with God through his/her heart. Kasyf is the fruit of consistent pious life, controlling one‟s desires, remembrance of God and worshiping Him in seclusion.

Fenomena Kesurupan: Studi Analisis Kritis dalam Kajian Teologi dan Psikologi Islam Arni Arni; Nor Halimah
Madania: Jurnal Ilmu-Ilmu Keislaman Vol 10, No 2 (2020): Madania
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/jiik.v10i2.10655

Fenomena kesurupan yang menggambarkan ketimpangan yang menimpa akal manusia sehingga ia tidak dapat menghubungkan antara apa yang telah diucapkan dengan apa yang akan diucapkannya menjadi salah satu perhatian dalam kajian psikologi. Orang yang terkena kesurupan akan mengalami kehilangan ingatan sebagai akibat dari ketimpangan pada saraf otaknya. Dalam kajian ini peneliti menggunakan pendekatan kualitataif dan melakukan analisis kritis dan deskriptif terhadap fenomena kesurupan yang terjadi di masyarakat. Peneliti menggunakan dua pendekatan, yakni teologis dan psikologi sebagai alat analisis. Dalam kajian ini peneliti mengungkapkan secara ilmiah fenomena kesurupan dan menganalisisnya secara transparan, serta mendeskripsikan faktor-faktor yang mempengaruhi terjadinya kesurupan, khususnya dalam pandangan teologis dan psikologis. Berdasarkan hasil kajian diketahui bahwa dalam pandangan teologis, fenomena kesurupan diidentikkan dengan kasus yang dialami oleh seseorang dan tidak sadar diri yang diakibatkan oleh gangguan jin yang telah merasuk ke tubuhnya dan menguasai alam pikirannya. Hal ini terjadi disebabkan kurang mendekatkan diri kepada Allah, dendam dan cinta jin kepada pada manusia, sedangkan kajian psikologis memandang fenomena kesurupan merupakan kasus yang dialami orang yang memiliki masalah dengan kesehatan mental. Sehingga dengan demikian dia memiliki jiwa yang tidak sehat.

Implementasi Ruqyah Syar’iyah sebagai Alternatif Psikoterapi dalam Kajian Psikologi Islam Arni Arni
Jurnal Studia Insania Vol 9, No 1 (2021)
Publisher : Faculty of Ushuluddin and Humanities

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jsi.v9i1.3923

Ruqyah Syar'iyyah is an Islamic healing that uses recitation of the holy Koran, dhikr and prayers. Diseases that can be cured through ruqyah syar'iyyah with the permission of Allah are physical and mental illnesses or physical and spiritual diseases, in other terms are physical or psychological illnesses. The basis for this Islamic healing is found in the Koran and the hadiths of the prophet. Even though there is a basis, the attitude of the Muslims towards ruqyah is divided into three parts, namely ifrath, tafrith and mu'tadil. For patients who suffer from the law, asking for meruqyah is only permissible, while peruqyah for circumcision is to help people who ask for help. The scholars agree that the use of this ruqyah with the holy Koran verses and believe that humans are only as intermediaries, the problem of healing is the permission of Allah SWT. Rasulullah practiced three types of divine medicine, namely Ruqyah Sayar'iyyah, Thabi'iyyah and Al-Jam'u baina huma. These three are summarized in a system called Thibbun Nabawi. This Ruqyah with Allah's permission makes a sick person become healthy, or a person who was originally unconscious becomes conscious. In the past, in our area it was known as batatamba, which is to treat illnesses to healers who use the holy Koran, dhikr and prayers. Now the term ruqyah syar'iyyah is popular. Nowadays, ruqyah is practiced or practiced on TV, Youtobe and in certain places that provide official medical treatment. Apart from ruqyah for sick people, there are also people who are healthy, conscious and suspect that they have jinn, so they ask for diruqyah. In the end, he was unconscious as if he was possessed by spirits, and some even vomited and urinated after being recited by the peruqyah recitation of the ruqyah. This situation collides with the aim of ruqyah which is to heal a sick person or awaken an unconscious person. Not a person who is conscious of being forced to become unconscious (a kind of trance). If he died at this time, of course he would forget Allah.

KEPERCAYAAN DAN PERLAKUAN MASYARAKAT BANJAR TERHADAP JIMAT-JIMAT PENOLAK PENYAKIT Arni Arni
Jurnal Studia Insania Vol 4, No 1 (2016)
Publisher : Faculty of Ushuluddin and Humanities

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jsi.v4i1.1112

This study is an important part of exploring on local valuable object development related to belief and treatment of Banjarese society in using amulets for medication. Amulets or assortment magic power stuffs are Sarigading fabric, Kalimbutuhan, Samban, Kuwari, Caping, Buyu and Sawan bracelets, rings, and Gelang barajah (a bracelet with a special mystical writing on it), Picis, Sisik Tenggiling (Fur’s a hedgehog), baju and saputangan berajah (clothes and handkerchief with a special mystical writing on it), etc. Banjares society uses the entire amulets are for therapy medium because they have a kinship relationship with the unseen people. That is there is one of the member of family has twin brother or sister when she or he was born, but one of them was gone or invisible (unseen). In addition, it is caused that they feel having a genealogy relationship with former kings in the past. Another reason why they use the amulets is because they have a kinship relationship with crocodile incarnation. This circumstance compels them to use the amulets. These belief and treatment of most Banjarese society on the amulets are believed to be used as a medium of medication for illness which cannot be cured by medic. The amulets are worned on head, neck, shoulder, arm and finger. They can be tied on waist or they are worned as usual clothes, trousers and sarung. Before the amulets use for therapy, some of them are usually scented on kemenyan (burned incense), sometimes there are also Jasmine and Cananga flowers. This magic therapy is an implementation of life style which is completely mystical magic, as well as strong fanaticism on the instinct of ancestral. Medication through the amulets or the magic power stuffs are a primitive culture which common known as dynamism, animism, fetishism, and Totemism.

Tradisi Memprediksi Khasiat Batu Permata Arni Arni
Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Vol 10, No 2 (2011)
Publisher : Pascasarjana UIN ANTASARI Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/al-banjari.v10i2.1041

Memprediksi batu permata dilakukan oleh Sulaiman bin Rawi di Kecamatan Kapuas Timur adalah dalam rangka untuk mengetahui khasiat dari batu permata tersebut. Adapun peralatan untuk mengetahui khasiat batu permata adalah benang, batu permata, panduan khusus berupa kerta yang bergambar lingkaran yang di dalamya bertentuk jari-jari. Pada lingkaran dan jari-jari terdapat tulisan nama 25 orang nabi serta khasiat khasiat batu permata yang menggunakan tulisan huruf Arab Melayu dan ketika hendak mengetahui khasiat batu permata dengan menggunakan bacaan tertentu dari ayat Alquran, (QS: An-Naml :30). Adapun cara untuk mengetahui khasiat sebuah batu permata adalah batu permata diikat dengan benang dan ujung benang dipegang dengan telunjuk dan ibu jari. Benang diangkat sehingga batu bergantung tepat di atas sebuah panduan yang berbentuk lingkaran yang bertuliskan nama nabi dan khasiat batu permata. Dalam posisi tangan yang tidak bergerak dibacakan ayat Alquran surah An-Naml ayat 30, kemudian terlihat batu permata bergerak atau berayun dengan sendirinya dan menuju nama nabi dan khasiat tertentu. Sehingga diketahu khasiat atau baik tidaknya sebuah batu permata itu. Sebagian masyarakat Banjar mempercayai masing-masing batu permata yang alami mempunyai khasiat seperti: menolak kefakiran, mengangkat derajat, menyembuhkan penyakit, membuat kebal dan lain-lain. Hal ini semata-mata kelebihan yang merupakan anugerah dari Allah kepada benda atau ciptaan-Nya.

Title

Found 14 Documents
Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title Search

Found 14 Documents Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title

Found 14 Documents
Search