Articles
<![CDATA[DEMOKRASI BARAT: PROBLEM DAN IMPLEMENTASI DI DUNIA ]]>
<![CDATA[Rozi, Shofwan]]>;
<![CDATA[Heriwanto, Heriwanto]]>
<![CDATA[ JURNAL AL-AQIDAH Vol 11, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/ja.v11i2.1422
<![CDATA[Tampaknya terjadi kecenderungan global di mana demokrasi tidak lagi sekedar menjadi wacana intelektual (intellectual discourse), melainkan obsesi politik berbagai negara, khususnya negara -negara berkembang. Indonesia adalah salah satu negara yang berpenduduk Muslim terbesar di dunia dan salah satu negara yang menganut sistem demokrasi terbesar ketiga di dunia setelah negara India dan Amerika Serikat. Dari berbagai pengalaman pemilihan umum dan penerapan demokrasi di negeri-negeri Islam atau di Barat sendiri, tampak jelas bahwa pemilu adalah alat penjajahan untuk kepentingan Barat. Dari berbagai pengalaman demokrasi negeri-negeri Islam tersebut kita juga bisa mengambil pelajaran bahwa demokrasi hanya menghantarkan perubahan rezim, bukan perubahan pada sistem. Jalan demokrasi ini demikian masif ditawarkan dan dipaksakan Barat di negeri-negeri Islam sebagai sebuah solusi atas berbagai krisis yang melanda. Demokrasi memuluskan liberalisasi ekonomi sebagai alat penjajahan Barat untuk merampok kekayaan alam negeri Islam. Demokrasi juga sebagai alat untuk mengokohkan boneka Barat dan melegitimasi penjajahan mereka atas dunia Islam. Kata Kunci: Demokrasi, Barat, Muslim, dan Problem]]>
<![CDATA[THE CULTURED ISLAM: THE BOUNDARY OF ISLAMIC IDENTITY BETWEEN THE MINANGKABAU AND MANDAILING ETHNICS ]]>
<![CDATA[Kamal, Muhiddinur]]>;
<![CDATA[Rozi, Syafwan]]>
<![CDATA[ El-HARAKAH (TERAKREDITASI) Vol 22, No 2 (2020): EL HARAKAH ]]>
Publisher : <![CDATA[UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/eh.v22i2.9021
<![CDATA[The relationship between Islam and culture was compatible and not antonym. Islam was a dynamic product and a long-term process of giving and receiving in the dynamics and social interaction of its people. The contradiction between the ideal demands of religion and the demands of tradition and the social reality of society was a crucial problem faced by any religion in the world, but adjustments to social reality always occurred. The Islamic community in the Minangkabau border area was a cultural community that had and continued to confirm genuinely and became accommodative openness in resolving the contradictions of adat and Islam which were in principle very apparent in their cultural systems. Through ethnographic research, this article revealed that conflicts and contradiction between the normative concepts of Islam and adat always occurred in societies inhabited by the Minangkabau and Mandailing ethnic groups, especially related to marriage, kinship, inheritance system and communal property ownership. But the process always ran elegantly and attractively through the dialectics and dynamics of the people. Thus, Islam was culturally acculturated with Minangkabau culture and Mandailing culture and formed a distinctive cultural Islamic identity in the border area. Relasi Islam dengan kebudayaan adalah sesuatu yang selaras dan bukan antonim. Islam adalah produk dinamis dan proses dalam jangka panjang, yang saling memberi dan menerima dalam dinamika dan interaksi sosial masyarakatnya. Kontradiksi antara tuntutan ideal agama dan tuntutan tradisi serta realitas sosial masyarakat merupakan persoalan krusial yang dihadapi agama apapun di dunia, namun penyesuaian realitas sosial selalu terjadi. Masyarakat Islam di daerah perbatasan Minangkabau adalah komunitas budaya yang telah dan terus melakukan konfirmitas secara genuine serta akomodatif terbuka dalam menyelesaikan kontradiksi adat dan Islam yang secara prinsip sangat kentara dalam sistem budaya mereka. Melalui penelitian etnografi, artikel ini mengungkap bahwa konflik dan pertentangan antara konsep normatif Islam dengan adat selalu terjadi dalam masyarakat yang dihuni oleh etnik Minangkabau dan etnik Mandailing, terutama masalah perkawinan, kekerabatan, sistem kewarisan dan kepemilikan harta komunal. Namun proses itu selalu berjalan secara elegan dan atraktif melalui dialektika dan dinamika masyarakatnya. Sehingga, Islam secara kultur berakulturasi dengan budaya Minangkabau dan budaya Mandailing dan membentuk identitas Islam kultur yang khas di daerah perbatasan]]>
<![CDATA[KONSTRUKSI IDENTITAS AGAMA DAN BUDAYA ETNIS MINANGKABAU DI DAERAH PERBATASAN: Perubahan Identitas dalam Interaksi Antaretnis di Rao Kabupaten Pasaman Sumatera Barat ]]>
<![CDATA[Syafwan Rozi]]>
<![CDATA[ Masyarakat Indonesia Vol 39, No 1 (2013): Majalah Ilmu-ilmu Sosial Indonesia ]]>
Publisher : <![CDATA[Kedeputian Bidang Ilmu Sosial dan Kemanusiaan (IPSK-LIPI) ]]>
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DOI: 10.14203/jmi.v39i1.317
<![CDATA[This dissertation discusses the rise of religious and ethnic identity change in a frontier area in West Sumatera. Its analysis focuses on inter-ethnic interaction between Minangkabau people and other ethnic groups in a frontier area of Rao, Pasaman. This study founds that social relationship in a frontier area took place in the form of individual relationships between the Minangkabau people with the Mandailing people. In their social interaction, these communities were engaged in the process of cultural contact, conflict or competition, accommodation, assimilation, adaptation, aculturation, negotiation and contestation. This study confirms that the process of interaction affects the religious and cultural identity change. Finally, the construction of religious and Minangkabau ethnic culture in a frontier area formed a new identity which was established from the synthesis of a long process of social interaction. The construction of religious and cultural identity formed a religious and ethnic conflict prevention model.Keywords: Construction of Identity, Religious and Ethnic Identity, Frontier Area.]]>
<![CDATA[Perennialism and the Religious Common Platform of Mystical Tradition in Java ]]>
<![CDATA[Zulfan Taufik]]>;
<![CDATA[Syafwan Rozi]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 10, No 2 (2021) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v10i2.8439
<![CDATA[This article examines perennials’ understanding through the Javanese mysticism tradition that has developed before and after the arrival of Islam. The focus on perennials in this article is based on recognizing and equality of noble values in every religion that has ever developed in Javanese society, such as Buddhism, Hinduism, and Islam. Previous studies have emphasized that Javanese mysticism is studied from the acculturation of culture with religion. Even this understanding of religion is considered the antithesis of religious exclusivism and conservatism that is currently developing. It is just that the study of Javanese mysticism in the approach of religious perennials is infrequent and limited. This study uses a library research method to reveal the values of mysticism that develop across the religious boundaries of Javanese society. The findings of this study are that there are several teachings of Javanese mysticism, including the conceptions of tantrism, tantularism, and manunggaling kawula gusti. These conceptions illustrate the openness of Javanese society to various religions. They believe that in religions, there is a commonality in ultimate truth or divinity and mystical unity.]]>
<![CDATA[Penerapan nilai toleransi antar budaya dalam pelaksanaan hukum kewarisan Islam pada masyarakat perbatasan di Rao Pasaman Sumatera Barat ]]>
<![CDATA[Nofiardi Nofiardi]]>;
<![CDATA[Syafwan Rozi]]>
<![CDATA[ Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 17, No 1 (2017) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/ijtihad.v17i1.85-112
<![CDATA[The Rao community on the border of West Sumatra inhabited by ethnic Minangkabau and ethnicMandailing is a plural society that embraces two kinship systems. The patrilineal, the matrilineal, and theparent. But in the process of their interaction for decades there has been interaction through culturaltolerance in the kinship system. Here the birth of a parental kinship and familial system is the mostdominant character in this multi ethnic Rao region as a new kinship system built in their social interactionprocess for hundreds of years. This system also affects the inheritance division system in theirinteractions. As for the inheritance distribution system, indigenous peoples of the border, especially theRao area, have applied several types of inheritance distribution: First, Rao customary people use the newcustomary law of parental system which combines two customs as the first spear in determininginheritance. Second, they use Islamic law, because the Minangkabau and Mandailing are Moslems, so theyuse Islamic law in the inheritance. Third, they use national law, because if customary law and Islamic lawdo not want to be used then they use national law. These three systems are all intercultural toleranceamid differences in their customary system between Minangkabau adat matrineal system and Mandailingcustom patrineal system.]]>
<![CDATA[Agama dan Postmodernisme: Menelusuri Metodologi dan Pendekatan Studi-Studi Agama ]]>
<![CDATA[Syafwan Rozi]]>
<![CDATA[ ILMU USHULUDDIN Volume 1, Nomor 3, Januari 2012 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/ilmu-ushuluddin.v1i3.1011
<![CDATA[Postmodernism is a critical reflection on the paradigms of modernism and the era of the rise of religious spirituality. In this respect, the emergence of social theory in the perspective of postmodernism makes the approach and methodology of religious studies growing richer. Among these are the Foucauldian approach, Derrida’s and Habermas’ concepts. Apart from that, discourse of Foucauldian dealing with archaeological- genealogical perspective in complementary can form a critical perspective for religious studies, and socially unveil the workings of a regional and practical power relation. In addition, the perspective of deconstruction by Derrida offers not only a way to read a text, but also social reality, to undermine the status of a dominant and repressive discourse and other social practices. In fact, Habermas’ critical theory in the style of criticism is against the methodology creating ‘religious’ discourse which is impartial and oppressive.]]>
<![CDATA[Adaptation of Religion and Local Wisdom in Global Environmental Issues in Indonesia ]]>
<![CDATA[Syafwan Rozi]]>;
<![CDATA[Zulfan Taufik]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 4, No 3 (2020) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v4i3.9593
<![CDATA[This study focuses on how the adaptation efforts and survival strategies of local communities in Indonesia to the non-natural pressure on nature and the value of their local wisdom in protecting and preserving the environment. Anthropological, ecological, and related literature on local communities are used as a review and analytical framework. The selected local communities are the Mentawai tribe, the slopes of Mount Merapi, and the Balinese in Indonesia. These three case studies show that the adaptations and strategies carried out by local communities are diverse and have different knowledge implications. The Mentawai tribe in maintaining the tradition of arat sabulungan and Balinese in revitalizing Wariga can adjust and adapt well when faced with natural ecological cycles and non-natural penetration. That is because its application is more flexible, practical, and intellectual than putting forward the device of beliefs and myths. While the case of the local community on the slopes of Merapi, which has local significance in the form of cosmological teachings in disaster management, tends to prioritize faith that is rooted more in myth than knowledge related to the objective world. Therefore, when this set of knowledge in local wisdom struggles to surpass marginalized status, the two cases of the Mentawai and Balinese communities can become persuasive and adaptive. In contrast, the local community on the slopes of Merapi is more challenging to adapt. The study also recommends that it is time for traditional knowledge originating from local wisdom in Indonesia to be adapted, modified and used as an essential resource in managing contemporary environmental issues effectively and collaboratively.]]>
<![CDATA[Uderstanding the Concept of Ecosufism: Harmony and the Relationship of God, Nature and Humans in Mystical Philosophy of Ibn Arabi ]]>
<![CDATA[Syafwan Rozi]]>
<![CDATA[ Ulumuna Vol 23 No 2 (2019): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v23i1.354
<![CDATA[This paper examines Ibn Arabi's concept of ecosufism, a new philosophical foundation and paradigma in understanding nature, domination and control over natural resources amidst of global environmental crisis, caused by anthropocentric exploitation towards nature. This ecosufism is related to the constellation of religious orientation amongst monotheism, polytheism and pantheism and the relationship between God and nature in response to the environmental problem. This paper explains Ibn Arabi's philosophical thought on ecology and examines how this notion is based on his Sufi view on the relationship of God, humans and nature. This study shows that Ibn Arabi’s concept of waḥdat al-wujūd (unification of being) and al-insān al-kāmil (perfect human) generate his perception of nature preservation. These two fundamental concepts are relevant to be used as a paradigm for promoting ecosufism, which consider nature as God's manifestation. A perfect human is the one who could realize such a perspective. Protecting nature is necessary because of its position as God's manifestation.]]>
<![CDATA[TRACKING ON MODERATE MUSLIM IN INDONESIA ]]>
<![CDATA[Syafwan Rozi]]>
<![CDATA[ Turast: Jurnal Penelitian dan Pengabdian Vol 2, No 1 (2014) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/turast.v2i1.393
<![CDATA[This study focuses on tracking the dynamics of Indonesian conversations on moderate Islam thought. It attempts toanswer number of questions concerning with the base and background of moderate Islam in developing its ideologybetween fundamentalism and liberalism pattern, form and typology and the development of moderate Islam movementin Indonesia. For this objectives, this study examines the role of the moderate Islam institution in Indonesia. This studyshows that Muslim thinkers have made some of the greatest intellectual and theoretical contributions to the debatesover Islam and human rights, Islam and democracy, and Islam and women’s rights. This position is in line with thestate concerns. This means that Moderate Islam in Indonesia has provided the foundations of civil society that madethe transition to democracy possible whereas in the Middle East Islam has been seen as anathema to democratization.]]>
<![CDATA[WACANA SUFISTIK : TASAWUF FALSAFI DI NUSANTARA ABAD XVII M: ANALISIS HISTORIS DAN FILOSOFIS ]]>
<![CDATA[Syafwan Rozi]]>
<![CDATA[ Islam Realitas: Journal of Islamic and Social Studies Vol 3, No 2 (2017): December 2017 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/islam_realitas.v3i2.405
<![CDATA[Sufistict discourse of Sufism philosophy has grown rapidly to accompany the development of Islam in the period of growth in the archipelago. Seen from the source or network, in the 17th century AD it understood to be brought by the Sufi clerics or nomads who came from Persia and India, although the period appears haramain network is considered as a counter that ultimately criticize the ideology of philosophical Sufism that has developed before. The ideology of philosophical Sufism which developed in the archipelago in terms of the essence of the teachings comes from the philosophical Sufi mursia Ibn 'Arabi received by the archipelago of the archipelago through the followers of Ibn'Arabi or learned from his works which are encountered when wandering the middle queue - persia to study. Hamzah Fansuri and Syamsuddin Sumaterani as representenatasi of wujudiyyah in the archipelago is very stressed to maintain the concept of monotheism in an original and really crowded God. Hamzah especially emphasizes the stages of la ta'ayyun as a pure divine element. While Syamsuddin emphasize to his followers to understand al-muwahhidin al-shiddiqin, not equating anatara God with nature but understood by the logic of thinking that the form of nature is majazi or shadow of the form of God. With this understanding Syamsuddin has first clarified. Wacana sufistik tasawuf falsafi telah berkembang pesat mengiringi perkembangan Islam pada masa pertumbuhan di Nusantara. Dilihat dari sumber atau jaringannya, pada abad ke-17 M, paham tersebut dapat dikatakan dibawa oleh ulama atau pengembara sufi yang datang dari Persia dan India, walaupun kurun itu muncul jaringan Haramain dianggap sebagi tandingan yang akhirnya mengkritik paham tasawuf falsafi yang telah berkembang sebelumnya. Paham tasawuf falsafi yang berkembang di Nusantara dari segi esensi ajaran berasal dari sufi filosofis mursia Ibn’ Arabi yang diterima ulama Nusantara melalui pengikut-pengikut Ibn’Arabi atau dipelajarai dari karya-karyanya yang ditemui ketika mengembara ke timut tengah – persia untuk menuntut ilmu. Hamzah Fansuri dan Syamsuddin Sumaterani sebagai representasi dari paham wujudiyyah di Nusantara sangat menekankan untuk memahani konsep tauhid secara orisinil dan benar-benar mengesakan Tuhan. Khususnya Hamzah menekanan sekali tahapan la ta’ayyun sebagai unsur ketuhanan yang murni. Sedangkan Syamsuddin menekankan kepada pengikutnya untuk berpaham al-muwahhidin al-shiddiqin, tidak menyamakan anatara Tuhan dengan alam tapi dipahami dengan logika berfikir bahwa wujud alam adalah majazi atau bayangan dari wujud Tuhan. Dengan paham ini Syamsuddin telah terlebih dahulu mengklarifikasi.]]>
