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Thaqafiyyat : Jurnal Bahasa, Peradaban dan Informasi Islam
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 14115727     EISSN : 25500937     DOI : -
Core Subject : Religion, Humanities, Education, Social,
Religion Humanities Languange, Linguistic, Communication & Media Social Sciences
Thaqafiyyat: Jurnal Bahasa, Peradaban dan Informasi Islam is a journal which focuses on language, culture and Islamic Information. We invite to all contributors from all over the world to participate and share their research both library research or field research. Selected paper normally will be published on June and December in a year.
Arjuna Subject : Seni dan Humaniora - Sejarah
Articles 138 Documents
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Redefining Islamic Moderation: Trends of Islamic Labelling in Food and Song Attaftazani, Muhammad Ikhsan; Purnama, Intan
Thaqafiyyat : Jurnal Bahasa, Peradaban dan Informasi Islam Vol 20, No. 2 (2021): Thaqāfiyyāt
Publisher : Fakultas Adab dan Ilmu Budaya UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/thaq.2021.20205

Abstract

Abstract: Muslims are threatened by themselves for blaming each other and claiming as the right ones that follow the path of Rasulullah. This condition is worsened by the spread of caption containing hate speech to oppress other Islamic organizations and the campaign of Islamic labeling in products. The recent labeling trend in food and song has attracted Indonesian netizens in social media as expressed in two popular hashtags #LaguAnakHaram and #KleponTidakIslami. Therefore, this paper aims to answer the following questions (1) What is the effect of Islamic labeling? (2) How to deal with Islamic labeling? (3) How to practice Islamic moderation values in contemporary Indonesia? Thus, to answer the questions, this paper analyzed Islamic labeling in some products within social media. This research adhered to the qualitative method and collects data by observing the Muslim’s response to Islamic labeling. This research showed that Islamic labeling affects the spread of conjecture information about Islamic views. Besides, it will triger everyone among Islamic society or organization to blame each other. Meanwhile, to face this challenge, it is necessary to educate the Muslims especially in Indonesia about Islamic moderation by maintaining Indonesian culture. It is noteworthy that Islamic moderation has been practiced in Indonesia since the era of Walisongo—the preacher who taught Islam in Indonesia—and the teachings need to be adjusted within the disruption era. In addition, moderation is also stated in the Quran and Hadith as tawâsuṭ concept.Abstrak: Umat Islam terhambat perkembangannya karena saling menyalahkan dan mengaku sebagai orang paling benar yang mengikuti jalan Rasulullah. Kondisi ini diperparah dengan merebaknya caption berisi ujaran kebencian untuk menindas ormas Islam lainnya dan kampanye label Islami pada produk. Tren pelabelan pada makanan dan lagu akhir-akhir ini menarik perhatian netizen Indonesia di media sosial seperti yang diungkapkan dalam dua tagar populer #LaguAnakHaram dan #KleponTidakIslami. Oleh karena itu, tulisan ini bertujuan untuk menjawab pertanyaan-pertanyaan berikut (1) Apa pengaruh label Islam? (2) Bagaimana menghadapi label Islami? (3) Bagaimana mempraktekkan nilai-nilai moderasi Islam di Indonesia kontemporer? Maka dari itu, untuk menjawab pertanyaan tersebut, tulisan ini menganalisis pelabelan Islami pada beberapa produk di media sosial. Penelitian ini menggunakan metode kualitatif dan mengumpulkan data dengan melihat respon umat Islam terhadap label Islam. Penelitian ini menunjukkan bahwa pelabelan Islam mempengaruhi penyebaran informasi dugaan tentang pandangan Islam. Selain itu, akan memicu setiap orang di kalangan masyarakat atau organisasi Islam untuk saling menyalahkan. Sedangkan untuk menghadapi tantangan tersebut, perlu dilakukan edukasi kepada umat Islam khususnya di Indonesia tentang moderasi Islam dengan tetap menjaga budaya Indonesia. Patut dicatat bahwa moderasi Islam telah dipraktikkan di Indonesia sejak era Walisongo—nabi yang mengajarkan Islam di Indonesia—dan ajarannya perlu disesuaikan dengan era disrupsi. Selain itu, moderasi juga dinyatakan dalam Alquran dan Hadits sebagai konsep tawâsuṭ.
SEJARAH KERAJINAN KULIT DI KELURAHAN SONOREJO, KECAMATAN SUKOHARJO, KABUPATEN SUKOHARJO, TAHUN 1970 – 2016 M Nusiana, Salma; -, Herawati
Thaqafiyyat : Jurnal Bahasa, Peradaban dan Informasi Islam Vol 20, No. 2 (2021): Thaqāfiyyāt
Publisher : Fakultas Adab dan Ilmu Budaya UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/thaq.2021.20202

Abstract

Abstract: Sonorejo is one of the areas in the Sukoharjo district that made handicrafts animal skins through home industry. Leather handicrafts are produced puppet on cow and buffalo leather since the 1970s. The market of handicrafts leather distributed to souvenir centers outside Sukoharjo City. Most of the puppet crafts are made to fulfill the puppeteer's orders for performances. This narrow marketing circle provides other innovation for craftsmen to make new crafts, namely calligraphy. In 1980 the craftsmen went to various areas such as Jakarta, Bandung and Surabaya to learn to make calligraphy using goat skin as media. The economic crisis that occurred in 1997-1998 led to a decline in the production of shadow puppets in several home industries in Sonorejo, which eventually led to many craftsmen turning to new innovations, calligraphy. Based on these reasons, this scientific study intends to analyze and describe the conditions of the leather handicrafts in Sonorejo Village and the dynamics of the development of the leather industry in Sonorejo. Abstrak: Kelurahan sonorejo adalah salah satu wilayah di Kecamatan Sukoharjo yang mengembangakan produk industri rumahan yaitu kerajinan dari kulit hewan. Kerajinan yang dibuat yaitu wayang pada media kulit sapi dan kerbau sejak tahun 1970an. Pemasaran kerajinan kulit didistribusikan ke sentra oleh-oleh di luar kota Sukoharjo. Sebagian besar kerajinan wayang dibuat untuk memenuhi pesanan dalang untuk pertunjukkan. Lingkaran pemasaran yang sempit ini membuat pengrajin setempat memutuskan untuk mengembangkan kerajinan kulit yang lain yaitu kaligrafi. Tahun 1980 para pengrajin menyantrik ke berbagai daerah seperti Jakarta, Bandung, dan Surabaya untuk belajar membuat kaligrafi dengan media kulit kambing. Krisis ekonomi yang terjadi tahun 1997-1998 membawa imbas menurunnya produksi wayang kulit di Sonorejo yang kemudian pengrajin beralih membuat kerajinan kaligrafi. Berdasarkan alasan tersebut kajian ilmiah ini bermaksud untuk menganalisis dan mendeskripsikan bagaimana kondisi kerajinan kulit di kelurahan Sonorejo dan bagaimana dinamika perkembangan industri kerajinan kulit di Sonorejo.
KATOBA IN MUNA SOCIETY Hayani, Aida; Prasojo, Zaenuddin Hudi
Thaqafiyyat : Jurnal Bahasa, Peradaban dan Informasi Islam Vol 20, No. 2 (2021): Thaqāfiyyāt
Publisher : Fakultas Adab dan Ilmu Budaya UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/thaq.2021.20203

Abstract

Abstract: Katoba is one tradition of the Muna Community. It still preserved and practiced. Especially in Muna society, it has been adapted into Islam practice. This study Aimed to know how katoba are believed and practiced and then become one of a religious creed which, originally is not purely derived from Islamic teaching. This study used a case study. Islam has Universalism concept that is able to converge and fuse with various civilizations and culture, this makes Islam accepted in many nations and civilizations. Muna people believe that katoba is one of the rituals associated with religious belief. Because it is consist of several religious values which must be executed, such as 2 (two) aspects as follow: firstly; the Actor of katoba should have a good understanding of the religion. Secondly, the moment to do katoba is when the children become approaching puberty (6-12 age). Katoba is considered to be closely related to Islam, so it becomes a public belief.Abstrak: Katoba merupakan salah satu tradisi masyarakat Muna yang masih dilestarikan dan dipraktikkan, khususnya di masyarakat Muna, telah diadaptasi ke dalam praktik Islam. Kajian ini bertujuan untuk mengetahui bagaimana katoba diyakini dan diamalkan kemudian menjadi salah satu akidah agama yang semula tidak murni bersumber dari ajaran Islam. Penelitian ini menggunakan studi kasus. Islam memiliki konsep Universalisme yang mampu menyatu dan melebur dengan berbagai peradaban dan budaya, hal ini membuat Islam diterima di banyak bangsa dan peradaban. Orang Muna percaya bahwa katoba adalah salah satu ritual yang terkait dengan kepercayaan agama. Karena didalamnya terkandung beberapa nilai religi yang harus dijalankan, seperti 2 (dua) aspek sebagai berikut: pertama; Pelaku katoba harus memiliki pemahaman yang baik tentang agama. Kedua, saat melakukan katoba adalah saat anak mendekati pubertas (6-12 tahun). Katoba dianggap sangat erat kaitannya dengan Islam, sehingga menjadi kepercayaan masyarakat.
KAUM SANTRI MOJOKUTO DAN KAUM SANTRI FRONT PEMBELA ISLAM (Studi Tentang Oposisi Biner: Kolot dan Modernis dalam Konsepsi Cliffor Geertz) . Mustari
Thaqafiyyat : Jurnal Bahasa, Peradaban dan Informasi Islam Vol 14, No 2 (2013): Thaqãfiyyãt
Publisher : Fakultas Adab dan Ilmu Budaya UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Research on the influence of Arabic syntax to Malay language orIndonesia language in 19th century is really difficult to be found. In fact, the 19th century is the century that is important in the assessment phase of the Indonesia grammar (Malay), because in this phase began many grammar books and dictionaries of Malay language, both written by Europeans (British-Dutch- French), as Marsden (1812), Crawfurd (1852), Favre (1875), Hollander (1882), and Wijk (1889), as well as written by the Malay people Raja Ali Haji (1850 and 1859).There are fundamental differences between the grammar books written by the Dutch and the Malays. Books written by Europeans was Europe-centric, while the book written by the Malays are very Arab-centric. In fact, since Islam arrived in the archipelago, the influences of Arabic syntax are felt in the archipelago texts, especially religious texts. The fact that the Arabic influence is strong enough to precisely the Malay language syntax encourage Ronkel (1899) wrote an article entitled "Over Invloed der Arabische Syntaxis op de Maleische". Bustān al- Kātibīn is the first book written by country boy, who was very clearly demonstrated the influence of Malay language to Arabic language. The influence was not only in vocabulary, but also on the structure and rule of grammar.Keywords: Syntax, Arabic language, Malay language
RELASI INTELEKTUAL MINANGKABAU DENGAN MESIR AWAL ABAD XX Fitri, Rahmi Nur
Thaqafiyyat : Jurnal Bahasa, Peradaban dan Informasi Islam Vol 20, No. 1 (2021): Thaqāfiyyāt
Publisher : Fakultas Adab dan Ilmu Budaya UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/thaq.2021.20105

Abstract

Abstract: Egypt was the initiator of modernist Islam in the early twentieth century. The euphoria of this wave got to Minangkabau. The alteration center of Islamic studies had shifted the interest of previously oriented to Mecca. This process of gradual displacement increased interrelational thought strongly. Social interaction and various similarities in facing the West as a challenges fostered the spirit of Islamic revitaliton which came from Egypt. The awakening flowed into Minang lands. The offering of the concepts of Egyptian modernism then aroused the fire of modernization of intellectualism in Minangkabau. In addition, in the early twentieth century, Minangkabau youth dominated the number of students from Dutch East Indies. Majority of them became reformers upon their return to Minangkabau.Abstrak: Mesir adalah penggagas Islam modernis pada awal abad ke-20. Euforia gelombang ini sampai ke Minangkabau. Perubahan pusat studi Islam telah menggeser minat yang sebelumnya berorientasi ke Mekkah. Proses perpindahan bertahap ini meningkatkan pemikiran interrelasional dengan kuat. Interaksi sosial dan berbagai kesamaan dalam menghadapi Barat sebagai tantangan menumbuhkan semangat revitalisasi Islam yang datang dari Mesir. Kebangkitan mengalir ke tanah Minang. Tawaran konsep-konsep modernisme Mesir kemudian membangkitkan api modernisasi intelektualisme di Minangkabau. Selain itu, pada awal abad ke-20, pemuda Minangkabau mendominasi jumlah pelajar dari Hindia Belanda. Sebagian besar dari mereka menjadi reformis sekembalinya mereka ke Minangkabau.
PENGARUH TEKNOLOGI TERHADAP PEMBENTUKAN ISTILAH BARU DALAM BAHASA ARAB . Musthofa
Thaqafiyyat : Jurnal Bahasa, Peradaban dan Informasi Islam Vol 14, No 2 (2013): Thaqãfiyyãt
Publisher : Fakultas Adab dan Ilmu Budaya UIN Sunan Kalijaga Yogyakarta

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Abstract

This paper will describes that Arabic language is one of the world languages that can grow and develop in response to scientific and technological development. In many cases, the growth and development of language can take in part the form of creation of new words. The growth and development of Arabic language, especially inthe form of creation of new words, are heavily influenced by technology, that is because all technologies influences on language, in ways that are not always obvious. In studying language and technology, we will look at how the technology influences on the language use. So when a completely new technology is pased to us, we feel like tryingto learn a new language with it's own syntax and vocabulary. For this reason, we can say that the emerging new technology has its impact on language. In fact, we can easily get new words in dictionaries, for example the new words ة (airplane), ر (train), درا(bicyle), ا (tank), ا (telephone), ا (telegram), (computer), (network, internet), and ة ا (window, for computer) that all of these are old vocabularywith new meaning. So we can get the new words ن !"#$% ا (televizion), ن #$% ا (telephone),اف '$% ا (telegraph), ا (torpedo), ب )$% ا (telescope), * (technic), +, أو(automatic), / آ (computer), and 12%23 ا (internet) that all of these are new vocabulary. These new Arabic words are created because of technology impact on Arabic. Some of these words are borrowed from English, and some other, are translated from English into Arabic. So we san say that "all technology has a connection to language use, and all technology influences language”.Keywords: language, Arabic, technology, development, influence, creation, and new words
ISLAM DI PURWOKERTO AWAL ABAD KE-20 M Haryanto, Moch Dwi
Thaqafiyyat : Jurnal Bahasa, Peradaban dan Informasi Islam Vol 20, No. 1 (2021): Thaqāfiyyāt
Publisher : Fakultas Adab dan Ilmu Budaya UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/thaq.2021.20103

Abstract

Abstract: The 20th Century was a new phase of Dutch colonialism in Indonesia. The existence of colonialism in Indonesia brought impacts and changes in several aspects such as economic, politic, social, and culture. Some districts in Java run into a transition from a traditional society into a modern one. To muslims, the changes brought another impact. Muslim in some places in Java comonly thrive into a positive progress. It could be seen in the forming of Islamic organization, Islamic pers growth, and modernization of Islamic education. In Purwokerto, in the early 20th century, it grew and became one of the busiest cities in the district of Banyumas residency as well as one of the most important cities in the southern part of Central Java. That growth made a certain impact to Muslim community in Purwokerto. In the early 20th century, they were divided into 4 religious organizations thus are Serikat Islam, Muhammadiyah, Nahdlatul Ulama, dan Ahmadiyah. Besides, the growth of Muslim community in Purwokerto in this era was along with the growth of Christianity and Chatolic community which was introduced by Dutch Colony. Therefore, this research aims to find out had Muslim community in Purwokerto made progress as were in other common district in Java in that era or vice versa? and why?Abstrak: Abad ke-20 merupakan babak baru penjajahan Belanda di Indonesia. Adanya kolonialisme di Indonesia membawa dampak dan perubahan dalam beberapa aspek seperti ekonomi, politik, sosial, dan budaya. Beberapa kabupaten di Jawa mengalami transisi dari masyarakat tradisional menjadi masyarakat modern. Bagi umat Islam, perubahan itu membawa dampak lain. Umat Islam di beberapa tempat di Jawa umumnya tumbuh subur menjadi kemajuan yang positif. Hal itu dapat dilihat dalam pembentukan organisasi Islam, pertumbuhan pers Islam, dan modernisasi pendidikan Islam. Di Purwokerto, pada awal abad ke-20 tumbuh dan menjadi salah satu kota tersibuk di kabupaten Karesidenan Banyumas sekaligus salah satu kota terpenting di Jawa Tengah bagian selatan. Pertumbuhan tersebut memberikan dampak tersendiri bagi komunitas Muslim di Purwokerto. Pada awal abad ke-20, mereka terbagi menjadi 4 organisasi keagamaan yaitu Serikat Islam, Muhammadiyah, Nahdlatul Ulama, dan Ahmadiyah. Selain itu, pertumbuhan komunitas Muslim di Purwokerto pada era ini sejalan dengan pertumbuhan komunitas Kristen dan Katholik yang diperkenalkan oleh Koloni Belanda. Oleh karena itu, penelitian ini bertujuan untuk mengetahui apakah umat Islam di Purwokerto mengalami kemajuan seperti di kabupaten-kabupaten lain di Jawa pada masa itu atau sebaliknya? dan mengapa?
KEBIJAKAN PENDIDIKAN PEMERINTAH HINDIA BELANDA DAN RESPON UMAT ISLAM DI JAMBI (TAHUN 1915-1942 M) Transiska, Rizki
Thaqafiyyat : Jurnal Bahasa, Peradaban dan Informasi Islam Vol 20, No. 1 (2021): Thaqāfiyyāt
Publisher : Fakultas Adab dan Ilmu Budaya UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/thaq.2021.20106

Abstract

Abstract: The history of education in Jambi is inseparable from Islam as a religion as well as the socio-political sutuation in Jambi at that time. Islamic educational institutions in the form of madrassas in Jambi began to exist in 1915 AD. At that time the Dutch East Indies government was in power in Jambi. To perpetuate its power, the Dutch East Indies government issued policies. One of he policies was used to suppress islamic education which was a scourge for the Dutch East Indies government. These policies include ethical politics, teacher ordonances, and wild school ordonances wich are also implemented in Jambi. This study aims to describe the implementation of colonial educational policies in jambi and the attitudes of muslims in responding to these poliecies.Abstrak: Sejarah pendidikan di Jambi tidak terlepas dari Islam sebagai agama serta situasi sosial politik di Jambi saat itu. Lembaga pendidikan Islam berupa madrasah di Jambi mulai ada pada tahun 1915 Masehi. Saat itu pemerintahan Hindia Belanda sedang berkuasa di Jambi. Untuk melanggengkan kekuasaannya, pemerintah Hindia Belanda mengeluarkan kebijakan. Salah satu kebijakannya digunakan untuk menekan pendidikan Islam yang menjadi momok bagi pemerintah Hindia Belanda. Kebijakan tersebut meliputi politik etis, tata tertib guru, dan tata tertib sekolah liar yang juga diterapkan di Jambi. Penelitian ini bertujuan untuk mendeskripsikan implementasi kebijakan pendidikan kolonial di jambi dan sikap umat Islam dalam menyikapi kebijakan tersebut.
GERAKAN KOMUNIS DALAM SAREKAT ISLAM DI SURAKARTA TAHUN 1918-1926 M Fanani, Muhammad Farih; Maimunah, Siti
Thaqafiyyat : Jurnal Bahasa, Peradaban dan Informasi Islam Vol 20, No. 1 (2021): Thaqāfiyyāt
Publisher : Fakultas Adab dan Ilmu Budaya UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/thaq.2021.20104

Abstract

Abstract: In the early 1920s, the Sarekat Islam as an organization Islam had the influence from the communists. Communism in Sarekat Islam (SI) has almost had an even impact from the CSI to Local SI. It is a clash between two different ideologies. Communist entry into SI can also be felt in Surakarta. In Surakarta communist movement activity was represented by H. Misbach. He played a major role in instilling communist ideology through the newspapers, Medan Moeslimin and Islam Bergerak. However, Misbach has a different view of communism. As a person who was born and raised in a religious environment, he tried to find a middle ground between the religion he believed in and his support for communism. Misbach developed the idea of Islamic communism. The idea sought to harmonize and find common ground between Islam and communism.Abstrak: Pada awal 1920-an, Sarekat Islam sebagai organisasi Islam mendapat pengaruh dari komunis. Komunisme dalam Sarekat Islam (SI) hampir berdampak merata dari CSI ke SI Lokal. Ini adalah benturan antara dua ideologi yang berbeda. Masuknya komunis ke SI juga terasa di Surakarta. Di Surakarta kegiatan gerakan komunis diwakili oleh H. Misbach. Ia berperan besar dalam menanamkan ideologi komunis melalui surat kabar Medan Moeslimin dan Islam Bergerak. Namun, Misbach memiliki pandangan berbeda tentang komunisme. Sebagai orang yang lahir dan besar di lingkungan yang religius, ia berusaha mencari jalan tengah antara agama yang diyakininya dan dukungannya terhadap komunisme. Misbach mengembangkan gagasan komunisme Islam. Idenya berusaha untuk mengharmoniskan dan menemukan titik temu antara Islam dan komunisme.
AUGUSTINUS: POTRET SEJARAWAN MASA PERTENGAHAN DAN KONTRIBUSI BAGI KAJIAN SEJARAH ISLAM Herawati Herawati
Thaqafiyyat : Jurnal Bahasa, Peradaban dan Informasi Islam Vol 13, No 1 (2012): Thaqãfiyyãt
Publisher : Fakultas Adab dan Ilmu Budaya UIN Sunan Kalijaga Yogyakarta

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Abstract

The main characteristic of medieval period is Theosentris, churchdomination and feudalistic. In this period, the whole order of society governedentirely by the religion (dogma) or the church. Therefore, reason and rationalityis pressed even silenced so as not contrary to the church. This condition is thenled to the declining of Europe, or better known as the "dark ages". Thiscondition is also colored with complexion of European historiography. Thethemes of the history writing are always associated with religion and churchhistory while the author is the pastor, priest, or nun who once acted as ahistorical actor. Thus the free writing and objective writing are not really therebecause there is no distance between the actor and the history writer. Augustineis a figure of a medieval historian who "represents" all the characters.

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