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<![CDATA[THE STRUGGLE OF ISLAM AND CHRISTIANITY IN THE ESTABLISHMENT OF EDUCATIONAL INSTITUTIONS IN BOLAANG MONGONDOW, NORTH SULAWESI (1905-1942) ]]>
<![CDATA[Mokodenseho, Sabil]]>;
<![CDATA[Zamhari, Arif]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 22, No 1 (2021): Islamic Education and History ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v22i1.11760
<![CDATA[This study was conducted due to the scholars’ lack of attention in revealing the conditions of education in Bolaang Mongondow in the early twentieth century. Using historical methods, as well as sociological, religious, and political approaches, this study finds that in the early twentieth century, indigenous people received education through the Sarekat Islam's Islamic Education and Teaching Center and the Zending educational institution founded by Christian missionaries. Zending education for indigenous Muslim communities was a form of knowledge discrimination because education was only specifically for Christian children, European descent, and aristocrats, while indigenous Muslim children were not allowed. In contrast, Islamic educational institutions were established to accommodate all Muslim children. As a result, although Islamic education institutions existed long after the Zending educational institutions, their educational institutions can compete. Zending's education ended with the fall of Dutch rule, while Islamic educational institutions continue to exist to date. The differences between the two religions in managing educational institutions lead this paper to the conclusion that religion is important not only in responding to and positioning oneself in power relations but also in empowering individuals and groups.]]>
<![CDATA[THE MAJLIS DHIKR OF INDONESIA: Exposition of Some Aspects of Ritual Practices ]]>
<![CDATA[Arif Zamhari]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 3, No 1 (2009) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2009.3.1.122-147
<![CDATA[This study will explore the extent to which Indonesian Majlis Dhikr groups interpret and respond theologically certain aspects of their ritual practices. Several topics discussed in this paper wish to answer whether or not the belief and ritual of Majlis Dhikr are relevant to the normative dimension of Islamic teachings and Islamic Sufi practices. This research reveals that some aspects of Sufi practices have been adopted by Majlis Dhikrthe groups in their main ritual practices have a strong basis in the practices of the Prophet and Sufi masters. I argue that what they have practised actually cannot be regarded as the violation of Islamic teachings as has been frequently accused by other groups of Muslims. Some aspects of Sufi practices and concepts adopted by Majlis Dhikr group include the reciting of salawat, the concepts of sainthood (wali) and miracle (karamah), tawassul, sending the merit of pious deeds to deceased persons, and the concept of tabarruk.]]>
<![CDATA[Traditional Religious Authorities in New Media: Cariustadz.id Platform as An Alternative Cyber Fatwa and Da’wah Media among the Middle-Class Urban Muslims ]]>
<![CDATA[Arif Zamhari]]>;
<![CDATA[Muhamad Ibtissam Han]]>;
<![CDATA[Zulkifli Zulkifli]]>
<![CDATA[ AHKAM : Jurnal Ilmu Syariah Vol 21, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Jakarta ]]>
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DOI: 10.15408/ajis.v21i1.20300
<![CDATA[This study examines the recent developments of religious authorities among middle-class urban Muslims. It is constructed due to the emergence of new religious authorities in Indonesia after the collapse of the New Order and the response of traditional santri involving the use of new media technology. With a phenomenological approach, the study focuses on the Cariustadz.id platform as a Cyber Fatwa and Islamic preaching media developed by Pusat Studi Qur’an/PSQ (Center for Qur’an Studies) to respond to the trending pengajian (sermon) activities among urban Muslims, the majority of whom are transnational groups including Salafi and Jamaah Tabligh. The Cariustadz.id platform has actively played a part in accommodating their aspirations with various facilities and easy access through an information technology-based application (a new media).As a result, the study argues that the moderate Islam discourse offered by the Cariustadz.id platform is not a mainstream but an alternative to religious activities for middle-class urban Muslims. In addition, Cariustadz.id is a new media used for traditional religious authority to compete with new religious authority in religious fatwa and Islamic discourse in Indonesia. This study is significant to show that Cyber Fatwa and Islamic preaching in the form of new media can be used as a counter narrative for traditional religious authorities in dealing with the proliferation of the so called new religious authorities da’wah movement and Salafi and radical preaching movement in new media.Abstrak:Artikel ini mengkaji perkembangan terkini otoritas keagamaan kalangan kelas menengah Muslim perkotaan. Hal ini dilatarbelakangi oleh munculnya otoritas keagamaan baru di Indonesia pasca runtuhnya Orde Baru dan respons santri tradisional yang melibatkan penggunaan teknologi media baru. Dengan pendekatan fenomenologis, penelitian ini berfokus pada platform Cariustadz.id sebagai media fatwa siber dan dakwah Islam alternatif yang dikembangkan oleh PSQ (Pusat Studi Qur’an). Platform itu untuk merespons kegiatan pengajian yang sedang tren di kalangan Muslim perkotaan, yang mayoritas pesertanya adalah kelompok transnasional termasuk Salafi dan Jamaah Tabligh. Cariustadz.id berperan aktif dalam menampung aspirasi mereka dengan berbagai fasilitas dan kemudahan akses melalui aplikasi teknologi informasi.Penelitian ini menunjukkan bahwa wacana Islam mode yang ditawarkan oleh platform Cariustadz.id bukanlah mainstream, melainkan kegiatan keagamaan alternatif bagi Muslim perkotaan kelas menengah. Selain itu, Cariustadz.id merupakan media baru yang digunakan otoritas keagamaan tradisional untuk berkompetisi dengan otoritas keagamaan baru di bidang fatwa keagamaan dan wacana keislaman di Indonesia. Studi ini signifikan menunjukkan bahwa fatwa siber dan dakwah Islam dalam bentuk media baru dapat digunakan sebagai kontranarasi bagi otoritas agama tradisional dalam menghadapi menjamurnya apa yang disebut gerakan dakwah otoritas keagamaan baru dan gerakan dakwah Salafi dan radikal di media baru.]]>
<![CDATA[IDENTITAS KESALEHAN PEREMPUAN: EKSISTENSI BENDRONG LESUNG DARI KEMBAN HINGGA JILBAB DI KOTA CILEGON ]]>
<![CDATA[Lina Sobariyah]]>;
<![CDATA[Arif Zamhari]]>
<![CDATA[ AL-TAHRIR Vol 20, No 1 (2020): Islam and Social Change ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
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DOI: 10.21154/altahrir.v20i1.2041
<![CDATA[Abstract: This article examines efforts to preserve local culture by women in the city of Cilegon. The existence of the bendrong lesung art will be the object of research because the role of women looks so important in this art performance. Women with their bendrong lesung represent the values of strong religiosity. This article is the result of field research using a case study method with a feminist anthropological approach. The researchers used some data collection techniques such as observation, in-depth interviews and documentation. Bendrong lesung is one of the traditional arts performed by the people of the City of Cilegon, Banten. Historically, this art performance was held in a community tradition in welcoming the harvest as a form of gratitude and happy expression for the efforts that have produced good results. Bendrong lesung as a cultural product represents the social piety identity of women. On its development, women as the main actors have a high awareness of diversity. Thus, beside the identity of social piety that was born in the existence of this bendrong lesung, personal piety identity was also manifested by the players with symbols in the form of the use of the veil covering the genitals to replace the clothes kemban. The existence of the bendrong lesung has witnessed how the piety movement was formed until now.الخلاصة: تتناول هذه المقالة الجهود المبذولة للحفاظ على الثقافة المحلية من قبل النساء في مدينة سيليجون. إن وجود فن الالتواء هو موضوع البحث لأنه في هذا الفن دور المرأة يبدو مهمًا جدًا. تمثل النساء مع غمازاتهن قيم التدين الكثيف. هذه المقالة هي نتيجة البحث الميداني باستخدام طريقة دراسة حالة مع نهج أنثروبولوجي نسوي. في تقنيات جمع البيانات ، يستخدم الباحثون تقنيات تشمل الملاحظة والمقابلات المتعمقة (المقابلات المتعمقة) والتوثيق. Bendrong lesung هي واحدة من الفنون التقليدية لشعب مدينة Cilegon Banten. تاريخيا ، أدرج هذا الفن في تقاليد المجتمع في الترحيب بالحصاد كشكل من الامتنان والتعبير السعيد عن الجهود التي أسفرت عن نتائج جيدة. تمثل bendrong lesung كمنتج ثقافي هوية التقوى الاجتماعية للمرأة. لدى تطورها ، تتمتع النساء بصفتهن الجهات الفاعلة الرئيسية بوعي عال بالتنوع. لذلك ، بالإضافة إلى هوية التقوى الاجتماعية التي ولدت في وجود هذا الانحناء ، ظهرت هوية التقوى الشخصية من قبل اللاعبين برموز في شكل استخدام الحجاب الذي يغطي الأعضاء التناسلية لاستبدال الملابس التوأم. شهد وجود مدافع الهاون كيف تشكلت حركة التقوى حتى الآن.Abstrak: Artikel ini mengkaji tentang upaya pelestarian kebudayaan lokal yang dilakukan oleh kaum perempuan di Kota Cilegon. Eksistensi kesenian bendrong lesung akan menjadi objek penelitian karena dalam kesenian ini peran perempuan terlihat begitu penting. Kaum perempuan dengan bendrong lesung-nya merepresentasikan nilai-nilai religiusitas yang kental. Artikel ini merupakan hasil penelitian lapangan menggunakan metode studi kasus dengan pendekatan antropologi feminis. Dalam teknik pengumpulan data, peneliti menggunakan teknik-teknik diantaranya observasi, wawancara mendalam (indepth interview) dan dokumentasi. Bendrong lesung merupakan salah satu kesenian tradisional masyarakat Kota Cilegon, Banten. Secara historis, kesenian ini termasuk dalam sebuah tradisi masyarakat dalam menyambut panen sebagai wujud rasa syukur dan ungkapan bahagia atas jerih payah yang telah membuahkan hasil yang baik. Bendrong lesung sebagai sebuah produk kebudayaan merepresentasikan identitas kesalehan sosial kaum perempuan. Dalam perkembangannya, para perempuan sebagai pelaku utama mempunyai kesadaran akan keberagamaan yang cukup tinggi. Maka, selain identitas kesalehan sosial yang terlahir dalam eksistensi bendrong lesung ini, identitas kesalehan personal juga terwujud dari para pemainnya dengan simbol berupa penggunaan jilbab penutup aurat menggantikan pakaian kemban. Eksistensi bendrong lesung telah menjadi saksi bagaimana gerakan kesalehan terbentuk sampai sekarang.]]>
<![CDATA[HIJAB FASHION SEBAGAI STRATEGI DAKWAH PADA HIJABERS COMMUNITY JAKARTA ]]>
<![CDATA[Triasari Triasari]]>;
<![CDATA[Arif Zamhari]]>
<![CDATA[ Jurnal MD Vol 7, No 1 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga ]]>
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DOI: 10.14421/jmd.2021.71-01
<![CDATA[Tujuan penelitian ini untuk membuktikan bahwa hijab eksis sebagai gerakan dakwah maupun gerakan gaya hidup fashion, sebagaimana yang tergabung dalam Hijabers Community Jakarta, mampu mengambil nilai-nilai modernitas sekaligus nilai-nilai agama ke dalam hijab yang fashionable Penelitian ini merupakan penelitian kualitatif. Data-data primer diperolah melalui observasi dan wawancara kepada pengurus Hijabers Community Jakarta. Sedangkan data-data sekunder diperoleh melalui tulisan-tulisan mengenai Hijabers Community dan dakwah, baik berupa jurnal, buku, majalah dan blog. Penelitian ini mendukung teori yang diusung oleh Pierre Boudieu tentang habitus, modal, arena, praktik dan distinction. Habitus tampak dari nilai-nilai religi dan gaya hidup melekat dalam diri para pegiat Hijabers Community yang kebanyakan adalah para desainer muda. Para pegiat hijabers ini memiliki cukup modal untuk tampil di arena gaya hidup sehingga mampu menampilkan busana muslimah yang fashionable. Praktik-praktik sosial yang dilakukan sebagaimana tampak pada aktivitas hijabers sehari-hari maupun di dalam komunitas hijabers menegaskan eksistensi hijab di kalangan muslimah muda di perkotaan. Aktivitas komunitas ini, melalui media sosial mampu menyalurkan selera-selera mereka sebagai suatu yang unik, baru, dan menarik sehingga menjadi pembeda dari fashion yang lain. Keberadaan hijab tidak hanya menunjukkan dinamika keberagamaan muslimah, tetapi juga perubahan dalam berbusana serta perkembangan gaya hidup muslimah. Penelitian ini mengkaji dan menganalisis Hijabers Community dalam mengemas modernitas dalam bentuk fashion yang syar’i serta mengkaji nilai-nilai religi yang disampaikan melalui hijab. Penelitian ini menolak pendapat Fatima Mernissi yang menganggap bahwa hijab merupakan bukti kongkrit adanya pengucilan dan pengasingan perempuan di ruang publik.Kata Kunci: Hijab Fashion, Strategi Dakwah, Hijabers Community]]>
<![CDATA[Conceptualizing Integration of Islamic Education and Education in General at UIN Syarif Hidayatullah Jakarta ]]>
<![CDATA[Sururin Sururin]]>;
<![CDATA[Mundzir Suparta]]>;
<![CDATA[Didin Nuruddin Hidayat]]>;
<![CDATA[Syahirul Alim]]>;
<![CDATA[Dhuha Hadiyansyah]]>;
<![CDATA[Arif Zamhari]]>
<![CDATA[ Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) Vol. 9 No. 1 (2021): July 2021 ]]>
Publisher : <![CDATA[UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jpai.2021.9.1.17-38
<![CDATA[UIN Jakarta, with its distinct characteristics, focuses on integrating Islamic and general education as a unity. This research focuses on the oldest faculty: The Faculty of Educational Sciences (FITK, hereafter). This study aims to a) explore the concept of integration of Islamic and general education at FITK, and b) find out the extent to which lecturers at FITK understand the concept of integration. The approach used in this research was phenomenology. It employed the qualitative method to describe the concept of integration of Islamic and general education and reveal the extent of lecturers' understanding of scientific integration. The results showed that at the conceptual level, the paradigm of reintegration of Islamic and general education is an integration of Islamic knowledge and values, which is two-way: from secular sciences to Islamic values and from conventional Islamic religious materials to secular sciences. The study also found that scientific integration has long been present in the FITK academic environment. However, the concept of scientific integration itself does not appear to be a uniformity which causes many different interpretations from each study program, even from lecturers in the FITK environment. In addition, the concept of scientific integration has not been fully understood by each leader in the academic community of UIN Jakarta, mainly due to the lack of socialization and no appointment for specific institutions responsible for managing this integration process.]]>
<![CDATA[Tawhid Uluhiyyah (Oneness of Worship) and Veneration of Saints Tradition ]]>
<![CDATA[Muchammad Ikfil Chasan]]>;
<![CDATA[Arif Zamhari]]>
<![CDATA[ JURNAL INDO-ISLAMIKA Vol 11, No 1 (2021) ]]>
Publisher : <![CDATA[JURNAL INDO-ISLAMIKA ]]>
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DOI: 10.15408/jii.v11i1.20387
<![CDATA[This study examines the arguments of saints veneration according to Ayatollah Ja’far al-Subhani’s as one of the Shia Muslim scholars. This is qualitative study using literary research methods to obtain and analyze data with descriptive analysis techniques. Its primary source is the book buhuth qur’aniyyah fi al-tawhid wa al-shirk written by Ja’far al-Subhani himself. On the one hand, some Muslim scholars argue that the veneration of saints tradition including tabarruk (seeking blessings), tawassul (mediation), and tashaffu’ (seeking help) is an act of shirk as it suggests to worship other than Allah, and therefore violates the principle of tawhid uluhiyyah (oneness of worship) stating that Muslims must only worship Allah. On the other hand, Al-Subhani sees the tradition differently. Referring to his definition of worship (‘ibadah), he says that the veneration of saints does not violate the concept of tawhid uluhiyyah, but it is in line with tawhid. He sees it as an act of taqarrub (seeking proximity) which leads a Muslim to get closer to Allah, considering the saints are basically people having a special relationship with Allah.]]>
<![CDATA[Khilâfah Discourse on Youtube: Hizbut Tahrir Indonesia Scholars’ Perspective ]]>
<![CDATA[Waki Ats Tsaqofi]]>;
<![CDATA[Makyun Subuki]]>;
<![CDATA[Arif Zamhari]]>
<![CDATA[ Buletin Al-Turas Vol 28, No 1 (2022): Buletin Al-Turas ]]>
Publisher : <![CDATA[Fakultas Adab dan Humaniora, UIN Syarif Hidayatullah Jakarta, Indonesia ]]>
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DOI: 10.15408/bat.v28i1.24732
<![CDATA[PurposeThis study aimed to reveal how Hizbut Tahrir Indonesia (HTI)’s scholars, Ismail Yusnto, Felix Siuw, dan Fatih Karim used Youtube as ideological battle. It focused on discussing how texts experienced bias in representing khilâfah and how HTI ustaz used Youtube as a means to scroll their ideology. MethodThe study was qualitative research that used the verbal data of khilâfah discourse uploaded on Youtube as the primary source. Collecting the data, the researchers observed the discursivity of khilâfah as the main theme of discourse presented by HTI’s scholars on their preaching in Youtube. In data analysis, the study applied Norman Fairclough’s critical discourse analysis. Results/FindingsThe study showed that the HTI’s scholars exploited the khilâfah discourse through intellectual and well-packaged ways, one of which was through interesting and innovative videos uploaded on Youtube. The concept of khilâfah conveyed massively by the HTI’s scholars, especially on Youtube led to a single understanding of the khilâfah using HTI’s perspective. ConclusionThere were discourses about the governmental system that can be implemented in a country; and khilâfah was one of alternative system to apply. Khilâfah was not a single system by which a country was said to be Islamic one because Islam does not specifically regulate the government system. Therefore, it is important for the government to invite moderate scholars to enliven the khilâfah discourse to present more comprehensive one. ]]>
<![CDATA[The Response and Negotiation of Pesantren in Maintaining the Values of Pesantren During the Covid-19 Pandemic: A Case Study of Pondok Pesantren Darussunnah Hadith ]]>
<![CDATA[Arif Zamhari]]>;
<![CDATA[Ismi Rahmayanti]]>
<![CDATA[ Jurnal Iqra' : Kajian Ilmu Pendidikan Vol 6 No 1 (2021): Jurnal Iqra' : Kajian Ilmu Pendidikan ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/ji.v6i1.1397
<![CDATA[As a result of the Covid-19 pandemic, all aspects of education must changes and adjustments, including Islamic boarding schools (Pesantren). This educational institution must adapt the learning system by implementing various kinds of learning methods. This article was to analyze how Islamic boarding schools in urban areas respond to this pandemic by conducting a blended learning system as an alternative to teaching pesantren values and religious sciences. This study used a case study approach by conducting a series of in-depth interviews and engaging observations with strict health protocols. The result showed that the blended learning between the offline learning system for some students who live in the pesantren and online for students who live at home was less effective in teaching the values of the pesantren. This research showed that the ability of the pesantren in innovation learning and negotiate between the values of the pesantren and the conditions of the Covid-19 pandemic. The pesantren still maintains the values of the pesantren with the obstacles that arise during the teaching and learning process even though the teaching and learning process was carried out online and some students’ learning at home. Keywords: Islamic Value Pesantren, Pesantren on Covid-19, Maintaining Value Pesantren]]>
<![CDATA[PENGARUH PENDIDIKAN TERHADAP MOBILITAS SOSIAL ]]>
<![CDATA[Arif Zamhari]]>
<![CDATA[ Ta`Limuna: Jurnal Pendidikan Islam Vol 1, No 2 (2012): edisi SEPTEMBER ]]>
Publisher : <![CDATA[STAI Ma'had Aly Al-Hikam Malang ]]>
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DOI: 10.32478/ta.v1i2.132
<![CDATA[Every state which wish to move forward and improve its people prosperity, hence cymbal of a national development. There no development theory going into effect universal for all nation, each determining its own national development model, there no original pattern of modernization which must be imitated by nations not yet gone forward, and each nation own possibilities modernize by self. Natonal development intrinsically aims to look for addad value of and addad values in order to the tomorrow day of life better than today, covering spiritual and corporeal prosperity, and earthly of ukhrowi. National development always experience of ever greater challenge, complex and insist on as effect of science progress and esident accretion and technological and also interaction with other nations in international life configuration. All this cause the happening of value friction, good of base value which is concerning belief and religion, and also the instrument which is concerning science and technological.]]>
