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Al-Albab
Published by Institut Agama Islam Negeri Pontianak
ISSN : 02166143     EISSN : 25028340     DOI : -
Core Subject : Social,
Social Sciences
Al-Albab ISSN 0216-6143 (print) and ISSN: 2502-8340 (online) is an interdisciplinary journal published twice a year in print and online (e-journal) by the Pontianak State Institute of Islamic Studies, Pontianak. The journal was offline and started to be online in 2012. The e-ISSN was issued in 2016. Review processing started to be online in 2016 by using available tolls provided by the OJS. Reviewers may choose to use Review Form provided by the OJS or doing review process on the manuscript using Tracking Changes menu provided by Microsoft Word.
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Articles 242 Documents
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Cultural Resistance and Sharia-Based Ecology in the Fishing Community in Aceh Zubir Zubir; Abdul Manaf; Noviandy Noviandy; Abdul Mugni
Al-Albab Vol 11, No 2 (2022)
Publisher : Graduate Program of Pontianak Institute of Islamic Studies

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/alalbab.v11i2.2433

Abstract

This article examines the cultural resistance and sharia-based environmental management in the fishing community in Aceh Timur Raya, Indonesia. Aceh is a fascinating Indonesian region as the country’s implementer of Islamic law.  To date, Aceh’s environment has yet to become an issue that needs to be immediately addressed. This study is classified as field-library research with a qualitative analysis. The data were collected using interviews, documentation, and observations of fishermen’s environment in Aceh Timur Raya. These data were analyzed using a sociological approach, social theories, power-knowledge relations, and habitus. This study found several important reasons why there could be damage to Aceh Timur Raya’s ecosystems. This article has produced several vital findings; First, the absence of the role of religion in maintaining and building an ecological culture in the fishing community. Second, the attitude of indifference among the fishing community towards the environment. Third, the politicization of environmental care. These three pieces of evidence state that cultural resistance and sharia-based environmental management in Aceh threaten the community's survival, especially fishermen who rely heavily on nature. Islamic law has not been able to base its teachings on the environment that must be preserved and developed.
Tariqa in Indonesia: Social Integration of Religious Adherents Torik, Muhammad; Asmara, Muhammad Abdillah; Febriani, Fenti
Al-Albab Vol 12, No 1 (2023)
Publisher : Pascasarjana IAIN Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/alalbab.v12i1.2614

Abstract

This paper seeks to shed light on how tariqas [school or order of Sufism] play an important role in the socio-religious life of Indonesian society. Furthermore, this paper intends to explore research gaps from previous research by looking at how conflict and social integration among tariqas are in the reality of religious communities. In addition, this paper also aims to explain the causative and supporting factors originating from the tariqa structural institutions and the tariqa interests in social integration among the tariqa. Based on the collected data which were analyzed using a qualitative approach, this article found that the tariqas have become the main agent in maintaining social integration among the tariqa practitioners and minimizing the gaps of conflict between the existing tariqas. However, at the same time, a tariqa needs legitimacy from its followers so that it creates space for conflicts of interest among the tariqa practitioners, especially in the fields of economics, politics, as well as among their followers. This paper is based on research conducted using in-depth library research aimed to find out how conflict and social integration occur in society.
Berobat Kampung: Religion and Traditional Knowledge of Seeking Recovery in Borneo Yusdiana, Yusdiana; Hariansyah, Hariansyah; Firmansyah, Dedi; Billia, Dini Presti
Al-Albab Vol 12, No 1 (2023)
Publisher : Pascasarjana IAIN Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/alalbab.v12i1.2618

Abstract

This article explores the variants of tradition in seeking recovery within a group of religious community in the upstream Kapuas in Borneo island. It is presented using indigenous psychology, narrative analysis and psycho-anthropology. The data were collected using the techniques of in-depth interviews, psycho-anthropological observations, narrative interpretation and documentation. This work finds that the use of Quranic verses and dhikr as well as religious symbols are are very prominent. The people of the upstream Kapuas river interpret and leave a legacy for traditional healing, beginning with an "agreement", reciting a prayer, enhancing, testing to form and hardening. Passing occurs in a closed, difficult and secret process. The preservation of traditional healing is due to very important facts; that it is low cost, being located far from modern health facilities and short time between risk of death and health resources. In addition, the traditional healers are always ready, providing fast treatment, guaranteed recovery from certain types of diseases. This article suggests that the Sufistic-style traditional healing is profound within the tradition.
Kampung Beting: Family Resilience Against Religious Radicalism Suhardiman, Suhardiman; Ar., Eka Hendry; Nizar, Muhammad
Al-Albab Vol 12, No 1 (2023)
Publisher : Pascasarjana IAIN Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/alalbab.v12i1.2419

Abstract

The work cuptures the rise of terrorist movements involving families. The studies of family involvement in acts of terrorism in Indonesia have not much been done. The work is based on research conducted in Kampung Beting of Pontianak City, which is stigmatized as a drug trafficking village. It explores family parenting patterns and family responses to live problems especially on community literacy about religious radicalism. The findings include, first, the pattern of instilling religious values in families is relatively vulnerable. Family parentings have shown physical resilience, social resilience and psychological resilience. The work finds the important roles of parents in instilling religious values and building communication with their children and the ability of families to solve problems they face. Education has been found very important within the community. Second, with regard to the existing conditions, people choose to “make peace” with the reality. The attitude of the people is split from pessimistic, pragmatic and optimistic. Third, public literacy about religious radicalism is quite good among ordinary people and religious and community leaders. Being radical in society’s point of view is an act of violence, while adhering to religious principles is considered not being radical. Defending the honor of religion is a matter of principle, thus encouraging them to fight. Fourth, four factors fortifying the community include the open and straightforward attitude of the community, the community involvement into the city security network, the high community mechanical solidarity and the effective role of religious leaders in fostering society.
Umpasa and Umpama in Batak Toba Culture as A Means of Catechism in Medan Catholic Churches Lumban Tobing, Ona Sastri
Al-Albab Vol 12, No 1 (2023)
Publisher : Pascasarjana IAIN Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/alalbab.v12i1.2594

Abstract

This article explores Umpasa and umpama of Batak Toba culture as a means of catechesim within Chatolic curches. The work uses qualitative methods with observation, interview and documentation. Descriptive analysis technique is employed based on the triangulation results of techniques and sources. The study targeted 20 adults, 3 Batak Toba cultural practitioners, and 2 priests and bishops who were on the island of Samosir Lake Toba. The work suggests that churches that live and develop today are based on tradition. Tradition is meant to include everything (such as customs, beliefs, habits, teachings, and so on) that is downwardly inhereited. One of the traditions of Batak Toba that is still preserved to this day is umpasa and umpama. This tradition is considered wise because it is used for prayers, petitioning God, and giving advices. Umpasa or umpa has always been used in the teaching of the Medan Catholic Church to the community of Batak Toba in Samosir and its surroundings and has truly become a model of church catechesis, not only by the society of Batak Toba but also as a model for catechism. The work is based on church studies within the Archdiocese of Medan.
Indonesian Baha’i Community’s Perspective on Gender Equality Hidayat, Samsul
Al-Albab Vol 12, No 1 (2023)
Publisher : Pascasarjana IAIN Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/alalbab.v12i1.2646

Abstract

The conception of gender for Indonesian context is understood socially, politically, culturally and even religiously biased. Gender equality, which is always regarded as respect for women, is actually a detrimental action for women themselves. This work seeks to explain the concept of gender equality in Indonesian context from the perspective of the Baha’i faith and find out the views of its followers about the role of women in gender equality. This is also to describe the principles of the teachings of the Baha’i faith in promoting the awareness of women’s equal role in Indonesia. The article is based on research that falls under the descriptive qualitative research cluster using a gender study approach. The data were collected using observation, in-depth interviews and sources from previous studies. The work suggests that the followers of the Baha’i faith view the differences between men and women only from biological factors that exist in both sexualities. Those differences are merely due to the cultures of the people so that the understanding about gender equality becomes a biased concept. This is because the people in Indonesia observe to a patriarchal ideology which considers men to be superior and versatile while women are weak and marginalized in terms of social situation. The Baha’i community believe that God create humans from the same source, namely dust, so that no humans would exalt over the others. Humans are the same and equal between men and women.
Religious Moderation in Indonesian Context Hakim, Lukmanul; Meria, Aziza; Suryadinata, Sartika
Al-Albab Vol 12, No 1 (2023)
Publisher : Pascasarjana IAIN Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/alalbab.v12i1.2619

Abstract

This paper aims to explore the concept of religious moderation across Islamic history within Indonesian context. The method used is qualitative with a historical approach. The historical approach is used to reformulate the concept of religious moderation in modern times and classical times. The results showed that religious moderation in modern times correlates with religious moderation in classical times. Although the term religious moderation was only promoted by the Ministry of Religious Affairs of Indonesia in 2019, in terms of practice it has been carried out by the Prophet who was then continued by the companions and the people after him. Classical and modern religious moderation both focus on establishing harmonious and peaceful social relations with people of different religions. However, there are some differences between modern and classical moderation, namely: First, in modern times religious moderation is focused on improving and maintaining relations between Muslims and people of other religions by providing several indicators related to this. Whereas in the classical period, this religious moderation focused on their freedom to embrace their religion without any coercion to convert to Islam. Second, in modern times the term moderation is used in the hope of being an antidote to the many conflicts, while in classical times religious moderation was practiced by the Prophet to serve as an example for the companions and subsequent people. Third, the practice of religious moderation in terms of tolerance towards people of other religions in modern times looks very tolerant by congratulating each other on the holidays of other religions, while in classical times religious moderation only centred on giving them the freedom to choose their religion and carry out their religious worship.
The Existence of Kaharingan Within Dayak Identity in West Kalimantan Fahmi, Moch Riza; Muhyiddin, Asep
Al-Albab Vol 12, No 1 (2023)
Publisher : Pascasarjana IAIN Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/alalbab.v12i1.2662

Abstract

Identity is a fluid and adaptive phenomenon that suits the needs of its users. Identity is often used as a tool by certain groups for certain purposes, for example as a form of resistance or as a means to show the existence of a group. In West Kalimantan, the Kaharingan religion reveals its existence in the Dayak identity. This paper aims to explore the existence of the Kaharingan religion in the Dayak community in West Kalimantan, especially when there is a rift between ethnic groups. The rifts between ethnic groups in West Kalimantan are commonly referred to as social conflicts that occurred around the 1990s. This paper was based on literature research data using historical and phenomenological approaches. The historical approach was used to describe the history of the Dayak ethnicity, the Kaharingan religion and the history of social conflicts between 1997 and 1999 in West Kalimantan, while the phenomenological approach is used to analyze the phenomenon of the existence of the Kaharingan religion when social conflicts occurred. The results showed that the existence of the Kaharingan religion was on the rise during the 1997-1999 social conflicts among the Dayaks. The emergence of the Kaharingan religion could be seen in the rituals, such as the Nyaru Tariu, Mangkok Merah, and Tiwah ceremonies. Despite the fact that some of the Dayaks at that time were already Catholics and Protestants, they performed the rituals of the Kaharingan religion. After the 1997-1999 social conflicts, the Kaharingan Religion was institutionally declared on May 16, 2019 in Bengkayang Regency under the name of the Indonesian Kaharingan Religious Council (MAKI) West Kalimantan.
Cakalele Dance: Religious and Social Ethics in Islamic and Environmental Education Latuapo, Abdullah
Al-Albab Vol 12, No 1 (2023)
Publisher : Pascasarjana IAIN Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/alalbab.v12i1.2758

Abstract

The Cakalele dance is widely recognized as a “war dance” deeply rooted in Maluku culture. It involves dynamic movements such as jumping, turning, stomping, and sword-slashing, reflecting its historical significance in war strategies. However, Cakalele in Banda showcases its distinctiveness. From the elaborate costumes to the formation of the dancers, and the specific dance movements, it conveys a profound connection to Islamic religiosity and ethical values prevalent within the Banda coastal community. This study used a qualitative analysis approach with a phenomenological perspective, focusing on the Cakalele dancers and their characteristics, movements, and performances in the traditional village of Namasawar, Banda Naira Sub-District. The research reveals that the traditional Cakalele dance incorporates essential Islamic educational values, including aspects of Sharia and ritual worship. In addition, it also emphasizes environmental ethics, promoting harmony between humans and the coastal and sea environment. Through this research, it becomes evident that the Cakalele dance carries a strong message regarding Islamic education, social ethics, and the preservation of the environment.
Religious Education for Indigenous Communities and Kepercayaan Adherents in Indonesia Nenohai, Jear
Al-Albab Vol 13, No 1 (2024)
Publisher : Pascasarjana IAIN Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/alalbab.v13i1.2811

Abstract

Since its establishment in 2016, the Indonesian government has conducted Pendidikan Kepercayaan (Belief Education) as religious education for indigenous communities and kepercayaan (belief) adherents in Indonesia. Various studies affirm that kepercayaan Education is the Indonesian government's way of eliminating discrimination against indigenous communities and kepercayaan adherents in the educational sphere. Other research on kepercayaan Education targets the challenges of implementation in the school context. This work attempts to examine the interconnectedness of kepercayaan education and the education of indigenous religions and kepercayaan adherents within the community context. The underlying question is does belief education represent the education of indigenous religions within communities? How does the education of indigenous religions in the community context contribute to and be included in the development of kepercayaan education? As a theoretical framework, I employ the concept of indigenization that has developed in the discourse of indigenous education in Canada. The method used in this research is a literature study. The results of this study indicate that belief education does not represent the education of indigenous religions and kepercayaan adherents within the community realm. Kepercayaan education is a service designed unilaterally by the state without recognizing and respecting the diversity and educational needs of indigenous communities in Indonesia. As an alternative, I propose a reconciliation and collaboration-based indigenization approach as a new framework for reconstructing kepercayaan education. The path of reconciliation and collaboration provides a space for children of indigenous communities to achieve the national educational aspiration of learning and practicing the teachings of their 'religion' in accordance with the educational model of their respective communities.

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