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242 Documents
<![CDATA[Practicing Ihsan with Tasawuf Amaliyah ]]>
<![CDATA[Fuad, Ahmad Masfuful]]>
<![CDATA[ Al-Albab Vol 7, No 1 (2018) ]]>
Publisher : <![CDATA[Pascasarjana IAIN Pontianak ]]>
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DOI: 10.24260/alalbab.v7i1.959
<![CDATA[Moch. Djamaluddin Ahmad, Tasawuf Amaliyah, Jombang: Februari, 2018Practicing Ihsan with Tasawuf AmaliyahAs Islam is spread out by the Prophet of Muhammad (Peace be Upon Him: PbUH) for the seeks of becoming the blessing for the universe (raḥmatan lil ‘ālamīn), Islam offers three main pillars namely iman, islam, and ihsan. The first pillar of iman consisting of its principles (rukun) is the manifestation of the belief of a believer which is known as theology (akidah). The second pillar of Islam together with its five principles is the manifestation of the practice of Islamic teaching (syariat). And the third pillar of ikhsan is the essence of the practicing of the values of Allah the almighty God and the values of the worshipers as later known as hakikat. ]]>
<![CDATA[Transboundary Haze: Islam Prohibits Destruction of Earth ]]>
<![CDATA[Md Sofwan, Nurzawani]]>;
<![CDATA[Mahidin, Hartini]]>;
<![CDATA[Tambi, Edmund Shah]]>
<![CDATA[ Al-Albab Vol 7, No 2 (2018) ]]>
Publisher : <![CDATA[Pascasarjana IAIN Pontianak ]]>
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DOI: 10.24260/alalbab.v7i2.1117
<![CDATA[Recurring episodes of transboundary haze have been similarly to an annual event in Malaysia since the 1980’s. Transboundary haze is typically haze caused by forest fires in Sumatra and Kalimantan, Indonesia which moves thousands of miles and encompasses neighboring regional countries. This is caused by human hands that continue to pursue unplanned development without taking into account the aspect of environmental sustainability. This study looks into and the understanding of recurring occurrences of transboundary haze in Sarawak. From the perspective of Islam, by making the Holy Quran as the absolute source of reference, God forbids the destruction of nature and calls upon mankind to do good not only to other humans and animals but also to the environment. Human beings are endowed with a great mind that can guide them to make and do the right thing, thus, various efforts need to be taken into consideration and be done collectively amongst the ASEAN countries in a joint effort towards reducing or preventing continuous episodes of transboundary haze within the region.]]>
<![CDATA[Jihad Penista Agama Jihad NKRI: Antonio Gramsci's Hegemony Theory Analysis of Radical Da'wah Phenomena in Online Media ]]>
<![CDATA[Fatmawati, Fatmawati]]>;
<![CDATA[Noorhayati, Siti Mahmudah]]>;
<![CDATA[Minangsih, Kalsum]]>
<![CDATA[ Al-Albab Vol 7, No 2 (2018) ]]>
Publisher : <![CDATA[Pascasarjana IAIN Pontianak ]]>
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DOI: 10.24260/alalbab.v7i2.1174
<![CDATA[This article explores the new trends of Islamic radicalism through missionary jihad against a blasphemer (Ahok) as part of the jihad for the NKRI (Unitary State of the Republic of Indonesia). The trend of radical dakwah in online media is interesting to research, regardless of the interest of the local election, or Caliphate and NKRI sharia on the other hand. The purpose of this research is to find out the trend of radical dakwah in online media by calling jihad against a blasphemer as part of the NKRI jihad and its implication. The questions in this study will be examined using the theory of domination of interests (hegemony), given the position of the radicals is to seize the hegemony of society through online viral media. In conclusion, the use of the term Jihad against a blasphemer, and political branding that radical groups still maintain the integrity of the NKRI is a hegemonic form to defeat the cultural power of the moderate, tolerant, and plural Muslims. These radicals, together with the intellectual actors behind them, realize that in order to gain legitimacy of religious power, they must collaborate with the MUI (fatwa institution), then use social media to invite all to participate to do counter discourse. After that, they collaborated with politicians to advocate the idea they propose. Finally, they use symbolic Islamic slogans to bring Muslims to the struggle that they do.]]>
<![CDATA[Multicultural Education Practices and Socio-Religious Values: The Study of Trans-Dalam Community in Central Kalimantan of Indonesia ]]>
<![CDATA[Qodir, Abdul]]>
<![CDATA[ Al-Albab Vol 7, No 2 (2018) ]]>
Publisher : <![CDATA[Pascasarjana IAIN Pontianak ]]>
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DOI: 10.24260/alalbab.v7i2.1102
<![CDATA[This article describes the practice of multiculturalism education among local migrant communities with Trans-Dalam community in Pulang Pisau regency, Kalimantan Tengah province, Indonesia, as its focus of analysis. It asks the question about how Trans-Dalam community members with diverse social and religious backgrounds develop multicultural practices in their daily lives. The required data were collected through in-depth interviews and observation. This article argues that Trans-Dalam villagers preserve and conduct multicultural ideas and practices as seen in their day-to-day harmonious communal life due to their shared local values and wisdom. Inspired by their own expressions of shared social-religious values, each community of different ethnic background develops these multicultural practices, which are closely connected to their need for security as settlers with diverse social-cultural backgrounds that make them aware of the importance of living in harmony, mutual respect, and solidarity regardless of their differences in ethnicity, place of origin or religion.]]>
<![CDATA[Popular Piety and the Muslim Middle Class Bourgeoisie in Indonesia ]]>
<![CDATA[Alam, Lukis]]>
<![CDATA[ Al-Albab Vol 7, No 2 (2018) ]]>
Publisher : <![CDATA[Pascasarjana IAIN Pontianak ]]>
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DOI: 10.24260/alalbab.v7i2.1039
<![CDATA[This paper discusses the passion of Islamization of the New Order, at the same time the mainstream of this power is based on economic development that provides opportunities for the growth of the Muslim middle class. Patronage model used by the New Order gives an indication that the power built by this regime wants to instill a strong influence in society. At the same time, the New Order is depoliticizing the political attitudes of Muslims. This has implications for the marginalization of the interests of Muslims on the national stage. In this study will also be affirmed the influence of the New Order's power on the presence of the Muslim middle class. On the one hand their birth was the result of the economic development that the New Order echoed. On a different aspect, the presence of the middle class gives strong legitimacy that they are part of the dominating class structure in a country. Also will be reviewed about middle-class interference with the trend of Islamic populism that actually occurred in the era of the 80s, but re-spread after post-reform. Popular Islamic culture becomes a trend that spread through various media such as, internet, magazines, newspapers and so forth. This has received considerable response from middle-class Muslims and led to commodification. Religion facilitates to interact with modernity. Materialistic and hedonistic interests intersect with obedience in the practice of religion. On the one hand, the mode of consumption of the Muslim middle class changes with the adaptation of piety values in the public sphere.]]>
<![CDATA[Resistance and Change in West Kalimantan, The Kingdom of Sintang (1822-1942) ]]>
<![CDATA[Suprianto, Bibi]]>
<![CDATA[ Al-Albab Vol 7, No 2 (2018) ]]>
Publisher : <![CDATA[Pascasarjana IAIN Pontianak ]]>
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DOI: 10.24260/alalbab.v7i2.1254
<![CDATA[Helius Sjamsuddin, Resistance and Change in West Kalimantan, The Kingdom of Sintang (1822-1942), Yogyakarta: Penerbit Ombak, 2015The presence of the book written by Helius Sjamsuddin shows the important of the studies of history in the academic atmosphere, not only global history but also local history in the studies of global history. By publishing the book entitled Resistance and Change in West Kalimantan THE KINGDOM OF SINTANG (1822-1942 the author tries to tell the world that such a remote area in the middle of the Borneo jungle has something very important to learn and share, the history of the Kingdom of Sintang in the context of Indonesian history of colonial time. The support by the Toyota Founation that the author got for the very important research project also indicates that the history of the Kingdom of Sintang has a significant influence in the Indonesian history, especially on the issue of resistance to the colonialism and social change within the Indonesian society. The author has provided a very interesting analysis and data collection supporting the book publication.]]>
<![CDATA[Capitalism and Religious Behavior: The Case of Tumpang Pitu Gold Mining In Banyuwangi ]]>
<![CDATA[Anang Gunaifi Alfian]]>
<![CDATA[ Al-Albab Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v8i1.1207
<![CDATA[In the discourse of globalization, religious agency plays an important role ranging from supporter to the opposition of the globalization. However, the understanding of globalization should involve its encounter with localities. In religious studies, religious responses can be an entry point to see how global issues impact the practice of religion. Selecting the case of the conflict over gold mine at Tumpang Pitu near Banyuwangi, East Java, as a place of conflict and encounter between capitalism and religious behavior is significant in portraying the dynamics within religious agency. Here, capitalism is discussed as the popular term among the rejecters of the mining, together with religious behavior as expression, logic, attitudes of religion. Therefore, this research is aimed to investigate the effects of gold mining project Tumpang Pitu toward religious behavior. To emphasize the study on the working of global issues and religious locality, the research employed ethnography of global connection proposed by Anna L Tsing (2005) added with religious account. The result shows that the conflict within traditionalist religious affiliation as seen in the debate over its position on the mine, a conflict extending from the grassroots to the highest level, reflects the struggle within Indonesian Islam over effective and ethical relations with global capitalism.]]>
<![CDATA[From Mushalla to Mosque: The Formation of South and Southeast Asian Muslim Communities in Japan ]]>
<![CDATA[Amin, Ali]]>
<![CDATA[ Al-Albab Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[Pascasarjana IAIN Pontianak ]]>
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DOI: 10.24260/alalbab.v8i1.1050
<![CDATA[Since the 1980s, Japan has attracted Muslim immigrants, mainly from South and Southeast Asian countries. The emergence of these Islamic communities in Japan is reflected by the presence of around one hundred mosques and musallas (rooms or buildings for the performance of five daily prayers) on the Japanese archipelagos. This paper aims to discuss South and Southeast Asian Muslim communities in Japan, and the spaces used for their rituals and social activities as they have developed into full congregations able to support mosque construction and maintenance. I investigate how the transnational aspect of migration has shaped the architectural availability of places of prayer, and the development of the ummah (Muslim community). My data was collected from observation of Indonesian and Indian mosques in the greater Tokyo region between 2015 and 2017, and interviews with their congregations.]]>
<![CDATA[Sufism and Millennial Generation Movements in Modern Nusantara ]]>
<![CDATA[Elmansyah Elmansyah]]>;
<![CDATA[Muhammed Sahrin bin Haji Masri]]>;
<![CDATA[Saimi bin Bujang]]>
<![CDATA[ Al-Albab Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v8i1.1272
<![CDATA[This article aims to show how Sufism has survived and existed in the history of Nusantara Islamic civilization. This is interesting, especially for the millennial generation, as an example of dealing with the swift currents of change and the desire to build the Indonesian Islamic Civilization within Islam Nusantara context. The data of the work is based on a comparative research project with a historical approach. The work suggests four key findings. First, the emergence of Sufism in the 3rd century of Hijri was part of the response in changes in Islamic civilization. Second, to counter the unexpected changes in time, the Sufis returned to the spiritual teachings, so as to avoid negativity. Third, a strong mentality of Sufis made them travel around the world to create a new civilization. Fourth, tolerant attitudes and models of the Sufis are the mainstays in achieving their mission.]]>
<![CDATA[Renewal Paradigm of the LDII Community in Kediri ]]>
<![CDATA[Muhammadiyah, Hilmi]]>
<![CDATA[ Al-Albab Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[Pascasarjana IAIN Pontianak ]]>
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DOI: 10.24260/alalbab.v8i1.1119
<![CDATA[This article attempts to explore the dynamics of the Lembaga Dakwah Islam Indonesia (LDII) or Indonesian Islamic Da'wah Institution community in Kediri of East Java, Indonesia in maintaining its existence, transforming and seeing the processes, patterns, and strategies that developed by the LDII. The article elaborates how social actors of the LDII carry out social practices continuously so that LDII can continue to survive, develop, and reform the doctrine and religious identity paradigm and its organizational identity thus being accepted by people in the region. The role of the actors as the agent in changing the character of the movement is discussed in this work. They have made strategies including building closeness to the authorities, building attitudes of openness, changing the image of the organization, strengthening identity, establishing dialogue and public cooperation with the Indonesian Ulema Council (MUI – Majelis Ulama Indonesia) that positioning LDII as a heretical and splinter organization, and establishing cooperation with Religious Community Organizations (Ormas) that are considered mainstream, such as NU (Nahdatul Ulama) and Muhammadiyah. This work attempts to provide materials and considerations in dealing with the issue of raising between the flow of splinters and established groups.]]>
