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Islam: antara Idealita dan Realita M. Irfan; Roibin Roibin
el Harakah: Jurnal Budaya Islam Vol 1, No 3 (1999): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

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.

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

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.

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

The national revolution has brought effects on many aspects including the changing process of Javanese syncritism 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 sinkritisme 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.

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

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 system atically 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.

Dialektika Agama dan Budaya dalam Tradisi Selamatan Pernikahan Adat Jawa di Ngajum, Malang Roibin Roibin
el Harakah: Jurnal Budaya Islam Vol 15, No 1 (2013): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Empirical analysis on the religion and culture dialectics in the selamatan ritual of Javanese wedding has not been explored by teologist, social scientist or religion anthropologist. Their studies on such a case mostly concern with ontological-philological text analysis not directly related with the religious tradition and socio-culture which is more dynamic and realistic. This study employs social definition paradigm and phenomenological theory approach limited to the dialectic pattern between religion and myth in the ritual selamatan of Javanese wedding. The data were collected though interviewing and observing religious leaders, ethnic leaders, and Muslim preacher in Ngajum, Malang. The study found two models of dialectic pattern namely theological-compromistic and theological-humanistic. The earlier describes the theological shift from emotional-naturalistic to rational-formalistic. The later describes the theological shift from personal to social awareness theology. Telaah empirik seputar pola dialektika antara agama dan budaya dalam kasus ritual selamatan pernikahan adat Jawa, belum banyak dilakukan oleh para pakar agama, ilmuan sosial, maupun ilmuan antropolog agama. Kajian mereka terhadap kasus ini pada umumnya masih menekankan pada objek pembacaan teks secara ontologis-filologis, yang tidak bersinggungan secara langsung terhadap tradisi keagamaan dan budaya masyarakat yang lebih dinamis dan realistis. Penelitian ini menggunakan paradigma definisi sosial dan pendekatan teori fenomenologis, yang dibatasi pada pola dialektika antara agama dan mitos dalam kasus ritual selamatan pernikahan adat Jawa. Data diperoleh dengan cara menginterview dan mengobservasi para tokoh agama, tokoh adat, dan para da’i yang ada di Ngajum, Malang. Penelitian ini menemukan dua model yaitu pola dialektika teologis-kompromistik dan pola dialektika teologis-humanistik. Pola dialektika pertama, menggambarkan pergeseran teologis, dari teologi yang bersifat emosional-naturalistik menuju teologi yang bersifat rasional-formalistik. Adapun pola teologis-humanistik menggambarkan adanya pergeseran teologi yang bersifat personal menuju teologi yang berkesadaran sosial.

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

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.

Pengembangan Fiqh Mawaris di Pondok Pesantren Salafiyah Syafi`iyah Sukorejo Situbondo Ahmad Muzakki; Nur Syam; Roibin
HUMANISTIKA : Jurnal Keislaman Vol 9 No 1 (2023): Januari
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55210/humanistika.v9i1.917

Fiqh mawaris termasuk salah satu ilmu penting tentang tatacara pembagian warisan. Pengetahuan yang mendalam tentang ilmu ini dapat menjadi modal untuk menyelesaikan problematika pembagian warisan di tengah-tengah masyarakat. Fiqh mawaris merupakan materi penting yang diajarkan di pesantren. Pesantren Salafiyah Syafi`iyyah termasuk salah satu lembaga pendidikan yang menjadikan fiqh mawaris sebagai salah satu materi yang harus diajarkan. Adapun penelitian ini fokus membahas tentang metode dan pengembangan fiqh mawaris di Pondok Pesantren Salafiyah Syafi`iyyah Sukorejo Situbondo. Penelitian ini menggunakan metode penelitian kualitatif dan jenis penelitian yang digunakan adalah penelitian lapangan. Setelah melakukan pembahasan yang mendalam didapatkan kesimpulan bahwa Pembelajaran fiqh mawaris yang diterapkan oleh lembaga-lembaga pendidikan di bawah naungan Pondok Pesantren Salafiyah Syafi`iyah Sukorejo Situbondo dari sisi intensitas pembelajarannya masih sangat sedikit waktu yang digunakan, karena pelajaran ini hanya diajarkan di Madrasah Tsanawiyah, Ma`had Aly dan Fakultas Syariah Universitas Ibrahimy. Adapun berkaitan dengan proses pembelajaran fiqh mawaris di Pondok Pesantren Salafiyah Syafi`iyyah dilakukan dengan penyampaian materi oleh dosen atau ustadz menggunakan buku panduan khusus. Sedangkan Pengembangan fiqh mawaris yang diterapkan masih terbatas pada pengembangan modul dan metode pembelajaran. Adapun pengembangan media pembelajaran yang berupa aplikasi masih belum terlihat.

THE DOMESTICATION OF WOMEN'S ROLES AS A REFLECTION OF ANCIENT PATRIARCHAL TRADITIONS: A REFLECTION ON THE THOUGHTS OF FRIEDRICH ENGELS AND FATIMAH MERNISSI Roibin Roibin; Ahmad Qiram As-Suvi; Yahya Yahya Abdullah; Zahrah Salsabillah Ashari
Marwah: Jurnal Perempuan, Agama dan Jender Vol 22, No 1 (2023): MARWAH
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/marwah.v22i1.22415

Patriarchal culture and the domestication of women's roles are still significant issues in the Indonesian context. This article reflects the thoughts of Friedrich Engels and Fatimah Mernissi regarding this issue. Friedrich Engels stated that in a patriarchal society, women are often suppressed and marginalized in all aspects of life, including in terms of work and politics, and this, according to Engels, cannot be separated from the values and norms of the past. Meanwhile, Fatimah Mernissi pointed out that patriarchal culture and the domestication of women's roles occur not only in Western society but also in Muslim societies, including Indonesia. Unlike what Engels said, Mernissi underlined that the true spirit of Islam is the spirit of elevating women. In this article, the authors reflect on Engeks and Mernissi's approach in highlighting the origins of the domestication of women's roles and how the historicity of patriarchal culture and the domestication of women's roles have affected the lives of Indonesian women, both in terms of work, politics and family life. Through the reflections of Friedrich Engels and Fatimah Mernissi, this article provides a deeper understanding of issues of patriarchal culture and the domestication of the role of women through the first origins of human civilization and also in the Indonesian context. The author hopes that this article can contribute to efforts to overcome the marginalization of women and create a more just and equitable society for all Indonesian citizens, especially women

Dayak Ngaju Customary Fines in Pre-Marriage Agreement to Minimize Divorce in The Perspective of Maslahah Mursalah Ramadhan Al-Buthi Muhammad Aulia Rahman; Roibin Roibin; Nasrulloh Nasrulloh
El-Mashlahah Vol 13, No 1 (2023)
Publisher : Sharia Faculty of State Islamic Institute (IAIN) Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/el-mashlahah.v13i1.5623

Before the wedding, the prospective husband and wife in the Dayak Ngaju Palangka Raya community made a pre-marriage agreement in the presence of the Damang (Adat figure). One of the core points of the agreement is that there is a fine for whoever causes a divorce in the household. This is unique and different from marriage agreements in general and in Islam. This study aims to analyze Dayak Ngaju customary fines in pre-marriage agreements implemented by the Dayak Ngaju community to minimize divorce. This research is empirical legal research using a case approach. The primary sources of this research are interviews, documentation, observations, and secondary sources in the form of books, as well as the views of scholars who have discussed this issue. Then this problem is analyzed using the theory of Maslahah Mursalah Ramdhan Al-Buthi. The results of this study indicate that according to the perspective of Adat figure regarding customary fines in pre-marriage agreements carried out by the Dayak Ngaju community, it is a good thing, not only to maintain the customs of their ancestors but also to contain far more meaningful values, namely protecting the existence and maintaining commitments in the marriage. From the perspective of Maslahah Mursalah Ramadhan Al-Buthi, these customary fines are not contrary to Islamic law, if they do not exceed the specified corridors, do not conflict with the higher Al-Quran, Sunnah, Qiyas, and Maslahah, and customary fines may be carried out if the four conditions these limits are not violated.

Ta'dib: Character Foundations in the Perspective of Syed Muhammad Naquib Al-Attas Raden Rizky Fahrial Ahmad; Reza Aditya Ramadhani; Roibin roibin; Dila Rukmi Octaviana; Syuhadak syuhadak
At-Ta'dib Vol. 18 No. 1 (2023): At-Ta'dib Journal of Pesantren Education
Publisher : Fakultas Tarbiyah, Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/attadib.v18i1.8320

The concept of Ta'dib, pioneered by Al-Attas, serves as a suitable guidance in shaping students' characteristics, encompassing not only morality but also individual development rooted in natural and spiritual values. This study aims to explore the concept of Ta'dib proposed by Syed Muhammad Naquib Al-Attas in the formation of students' character. The research adopts a descriptive qualitative approach through a literature review, employing an in-depth philosophical analysis. Primary sources include Al-Attas' books, while secondary sources consist of journal articles, books, and related research materials. Data collection involves gathering Al-Attas' manuscripts, books, and relevant journals, followed by data analysis by scrutinizing the contents of various manuscripts and books to draw conclusive findings. The findings reveal that the integration of earlier principles into character development offers a valuable opportunity to harmonize knowledge acquisition and ethical behavior within students. Consequently, it enables them to contribute to society by performing virtuous acts and exhibiting good conduct, supported by a steadfast foundation of faith.

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