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Living Islam: Journal of Islamic Discourses
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 26216582     EISSN : 26216590     DOI : -
Core Subject : Humanities, Education, Art, Social,
Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences
Living Islam: Journal of Islamic Discourses merupakan jurnal yang berada di bawah naungan Prodi Pascasarjana Aqidah dan Filsafat Islam, Fakultas Ushuluddin dan Pemikiran Islam, Universitas Islam Negeri (UIN) Sunan Kalijaga. Living Islam: Journal of Islamic Discourses didesain untuk mewadahi dan mendialogkan karya ilmiah para peneliti, dosen, mahasiswa dan lain-lain dalam bidang studi: Filsafat Islam, al-Qur'an dan Hadis, dan Studi Agama dan Resolusi Konflik, baik dalam ranah perdebatan teoritis, maupun hasil penelitian (pustaka dan lapangan). Living Islam: Journal of Islamic Discourses terbit dua kali dalam satu tahun, yakni pada bulan Mei dan November.
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Search results for , issue "Vol. 3 No. 2 (2020)" : 12 Documents clear
KONSTRUKSI TAHLIL KELILING SELAMA BULAN RUWAH Idris, Muhammad Anwar
Living Islam: Journal of Islamic Discourses Vol. 3 No. 2 (2020)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v3i2.2417

Abstract

AbstractJavanese society is known for its people who hold tightly to traditions from their ancestors, one of which is tahlilan. Tahlilan is an inseparable part in the midst of the majority of Javanese people. As with the tradition of tahlilan carried out by the people of Belor Village, Ngaringan District, Grobogan Regency, Central Java, it is a unique activity, because the implementation of tahlil is carried out alternately in each house during the intricate month. This study uses a living hadith study approach. The results of this study show that the traveling tahlil tradition is a tradition inherited from their ancestors, the implementation time is for 30 days in the month of ruwah, usually more until the middle of the month of Ramadan due to the enthusiasm of the people who want their homes to hold this tradition. The motives and goals of the perpetrators of this tradition are to send spirits or pray for families who have died through tahlil. The majority of people are not satisfied if they do not carry out this tradition and there is something missing in their life. In terms of the benefits of this activity, there are many, including strengthening the relationship between Muslims, competing to give alms and others.Keyword: Tradition, Tahlilan, Ruwah, Living HadisAbstrakMasyarakat Jawa dikenal dengan masyarakat yang memegang erat tradisi-tradisi peninggalan nenek moyang, salah satunya adalah tahlilan. Tahlilan merupakan bagian yang tidak dapat dipisahkan di tengah-tangah mayoritas masyarakat Jawa. Seperti halnya tradisi tahlilan yang dilakukan oleh masyarakat Desa Belor Kecamatan Ngaringan Kabupaten Grobogan Jawa Tengah menjadi kegiatan yang unik, karena pelaksanaan tahlil dilakukan keliling bergantian setiap rumah selama bulan ruwah. Penelitian ini menggunakan pendekatan kajian living hadis. Hasil dari penelitian ini bahwasannya tradisi tahlil keliling ini merupakan tradisi tinggalan nenek moyang mereka, waktu pelaksanaanya ialah selama 30 hari di bulan ruwah, bahkan biasanya lebih sampai pertengahan bulan ramadhan dikarenakan antusianya masyarakat yang ingin rumahnya mengadakan tradisi ini.  Adapun motif dan tujuan para pelaku tradisi ini adalah  ingin mengirim arwah atau mendoakan keluarga yang telah meninggal dunia melalui tahlil. Mayoritas masyarakat merasa belum puas jika tidak mengadakan tradisi ini serta ada yang kurang dalam hidupnya. Dari sisi manfaat kegiatan ini sangatlah banyak diantaranya mempererat tali silaturahmi sesama umat Islam, berlomba-lomba ingin mengulurkan sedekah dan lain-lain.Kata kunci : Tradisi, Tahlilan, Ruwah, Living Hadis
RESEPSI AL-QUR’AN DI MEDIA SOSIAL: STUDI KASUS FILM ANIMASI NUSSA EPISODE “HIII SEREM!!!” A'yun, Qurrata
Living Islam: Journal of Islamic Discourses Vol. 3 No. 2 (2020)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v3i2.2296

Abstract

This article examines the Qur'anic reception on social media, especially in one episode of the Nussa animated film "Hiii Serem !!!" which aired on Youtube and was watched more than 11.7 million times. This study uses the theory of al-Qur'an reception which was initiated by Ahmad Rafiq. The results show that the animated film Nussa is one of the edutainment shows for children who also perceive the Qur'an and the hadith in it. The reception in the episode "Hiii Serem !!!" is form in the exegesis reception, which was QS. Ali ‘Imran: 185 and in the functional receptions from informative aspect, that is, in order not to be afraid of people who die due to certain death for every human being. The transmission process at the reception above is also known through two agents, namely through the character Umma and the text of the conclusion of the wisdom of the story at the end of the screen. While the transformation that occurs in it can be classified into two forms, namely summation and expansion. Summarizing because not all messages of verse 185 are delivered, expansion because there are several other points in the explanation of the verse by Umma that are not found in the previous commentaries. Factors that influence these forms of reception, transmission and transformation are the form of media to deliver messages that are also different from those that already exist, namely in the form of animation/visuals that are disseminated through social media.
RELASI KUASA POLITIK TOKOH AGAMA DALAM HEGEMONI PEMILUKADA 2020 Adi Pradana, Mahatva Yoga
Living Islam: Journal of Islamic Discourses Vol. 3 No. 2 (2020)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v3i2.2418

Abstract

AbstrakArtikel ini menggambarkan relasi kuasa politik yang dilakukan tokoh agama di Kabupaten Malang dalam rangka pemilihan kepala daerah. Dalam wilayah sosial kemasyarakatan, tokoh agama memiliki status yang tinggi sampai akhirnya disebut sebagai elit lokal. Status sosial itu berupa kekuasaan yang lahir dari legitimasi masyarakat. Selain itu kekuasaan politik yang di miliki berasal dari jaringan yang dibangun dengan latar belakang organisasi. Meskipun tulisan ini berawal dari hasil survey, penulis menggunakan pendekatan kualitatif dengan model studi kasus. Dimana yang menjadi sumber data berasal hasil wawancara tokoh, masyarakat serta pelaku yang tinggal dan mengenal tokoh agama yang masuk dalam politik. Dalam konteks lokalitas masyarakat Kabupaten Malang, tokoh agama menjadi rujukan alternatif pemecahan masalah. Kekuasaan tokoh agama menjadi modal awal dipilih oleh masyarakat. Oleh karena itu sangatlah wajar apabila tokoh agama memiliki posisi yang penting dalam kontestasi politik lokal. Dengan dimensi kekuasaan yang dijelaskan oleh Gaventa dalam teori Powercube serta tokoh filsafat politik lain. Menunjukkan kekuasaan tokoh agama berada dalam wilayah yang disebutkan Gaventa, terlihat didalam struktur kekuasaan, tidak terlihat diluar sebagai penasehat dan tersembunyi dengan melakukan gerakan bawah tanah. Oleh karena itu posisi tokoh agama dalam berpolitik juga menjadi kian digemari oleh para elit politik dalam dukung mendukung.
RESEPSI MASYARAKAT TIMUR INDONESIA TENTANG “SOPI” (REINTERPRETASI TERHADAP EMPAT SERANGKAI AYAT KHAMAR) Garwan, Muhammad Sakti
Living Islam: Journal of Islamic Discourses Vol. 3 No. 2 (2020)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v3i2.2468

Abstract

In this paper contains and describes how the people of Eastern Indonesia in the reception of verses about khamar, namely in an-Nahl (16): 67, QS. al-Baqarah (2): 219, QS. al-Maidah (5): 90, and QS. an-Nisa (4): 43. In the general view ofscholars khamar or the like, sopi is indeed something that is unlawful. This issue then raises problems in the lives of Eastern Indonesian people, who regard khamar or sopi as a symbol of brotherhood, encouragement of tradition and a turning wheel of the people's economy. This paper is qualitative in nature, combining library research and field research. The data in this paper were collected by observation techniques, and interviews were then analyzed using the analysis of the phenomenology of Edmund Husserl, with religious leaders, and traditional leaders as research subjects. This paper contains the formulation of the problem (1) How is the reception of Eastern Indonesian people about theverse khamar in the Qur’an? (2) What is the perception of the community in distinguishing mudharat and the benefits of drinks khamar? They show of community reception through four verses attention to three aspects, symbolizing brotherhood, tradition and players encouragement economy of the community, in the reception also showed a reinterpretation of the meaning of the verse of the Qur’an, in particular paragraph of the law to drink alcohol or gin, which in the science of usul fiqh can be categorized as a rukhshah, that is, a codification of law that is given shari'ah for the mukallaf who has difficulty in carrying out the taklif that is imposed on him.
PRESIDEN PEREMPUAN: STUDI ATAS PANDANGAN KIYAI HUSEIN MUHAAMMAD Gazali, Gazali; Syafrizal, Syafrizal
Living Islam: Journal of Islamic Discourses Vol. 3 No. 2 (2020)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v3i2.2427

Abstract

This article addresses the issue of a female president according to K.H. Husein Muhammad. This figure is used as a reference material, first, because of his high attention to gender issues. Second, women's leadership in Indonesia is a discourse and vehicle that develops dialectically and is very interesting to be used as a reference material, especially since Indonesia is the largest Muslim country in the world where gender issues are still in the "debateble" category. This article is a literature review using the inductive methodology, by compiling the works of the figures studied to draw conclusions related to the issues discussed. From this article conclusions are drawn; 1) Analysis in terms of women's leadership Kiyai Husein allowed it because the verse that spoke about male leadership was born from patriarchal culture. 2) While the traditions that talk about women's leadership are traditions that have asbabun nuzul about the leadership of women who are disputed / arbitrary and the traditions must be understood in terms of al ibrah bi specialization sabab la bi'umumil lafzhi and that hadith is not in the context of legal legitimacy but just a notification.
PEMIKIRAN K.H. A.WAHID HASYIM TENTANG RELASI ISLAM DAN NEGARA Asroni, Ahmad
Living Islam: Journal of Islamic Discourses Vol. 3 No. 2 (2020)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v3i2.2489

Abstract

This article describes the thought and political wisdom of K.H.A. Wahid Hasyim about the relationship between Islam and the state. As one of the founders of the Nation, A. Wahid Hasyim was known as a true nationalist figure. This is among others can be seen from its acceptance of the overall chest to the deletion of the Jakarta Charter and the entire formula that explicitly contains Islam in the opening and body/main text of UUD 1945. Although he was one of the people who persistently proposed Islam as the basis of the country, but in his perspective, the unity of the nation of Indonesia is much more important than formal recognition of Islam. The acceptance of Pancasila and the UUD 1945 by A. Wahid Hasyim (as well as several Islamic figures at the time) signifies that they are willing to sacrifice for the interes of the nation. Keywords: ideologization of Islam, formalization, state, nationalism
TRADISI SAKRAL DAN TRADISI POPULIS DALAM MASYARAKAT MUSLIM DI INDRAMAYU Mubarok, Frenky
Living Islam: Journal of Islamic Discourses Vol. 3 No. 2 (2020)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v3i2.2288

Abstract

Masyrakat tidak dapat dilepaskan dengan tradisi yang ada di dalamnya. Salah satu unsur yang membentuk tradisi tersebut adalah keberadaan agama yang menjadi keyakinan masyrakat. Bagi masyarakat Jawa – Indramayu tradisi tidak hanya bersifat sakral namun juga dikemas secara populis sehingga dapat berpengaruh dalam perkembangan sosial dan ekonomi masyrakatnya. Penelitian ini bertujuan untuk menjelaskan bentuk perkembangan tradisi sakral dan tradisi populis di dalam masyrakat Indramayu dan pengaruhnya bagi masyrakat itu sendiri. Penelitian ini menggunakan metode deskriptif analitis yang diambil dari literatur maupun pengolahan data lapangan yang penulis dapatkan. Agar cakupan penelitian ini lebih terfokus maka penulis membatasi pembahasan penelitian ini pada tradisi sunatan, rasulan dan arak-arakan depok. Hasil dari penelitian ini adalah bahwa terdapat ambivalensi dalam relasi antara tradisi sakral dan tradisi populis di dalam masyrakat Indramayu. Hal tersebut karena meskipun masyarakat Indramayu tatap memelihara keyakinannya terhadap agama dengan menjaga tradisi-tadisi yang bernilai sakral, akan tetapi tetap terbuka terhadap budaya populis yang memberikan peluang terjadinya pelanggaran etika dan moral yang ada di dalam agama. Meskipun demikian dalam kedudukannya di masyarkat, kedua tradisi ini berjalan beriringan bahkan saling melengkapi.
RESOLUSI KONFLIK KEAGAMAAN INTEGRATIF: STUDI ATAS RESOLUSI KONFLIK SOSIAL KEAGAMAAN AMBON Ismail, Roni
Living Islam: Journal of Islamic Discourses Vol. 3 No. 2 (2020)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v3i2.2458

Abstract

This article, that is a field research result, aims to analyze the conflict resolution adopted in resolving the 1999-2002 Ambon socio-religious conflict. It was found that the Ambon conflict resolution was done by integrative conflict resolution. Integrative conflict resolution is a conflict resolution model that integrates structural and cultural resolution together. Structural conflict resolution was pursued to resolve the roots of non-religious Ambon conflict, through: security approaches such as increasing 11,250 security personnel, upgrading Korem to Maluku Military Command, and enforcing civil emergency; the role of the Government in the Malino II Peace Agreement; Sharing of Muslim-Christian political leadership in the competition of the election of government local leaders; regents; and sharing of bureaucratic positions with SKJ. Meanwhile, the cultural conflict resolution is to resolve the roots of conflicts originated from religious issue, namely: the revitalization of multiculturalism by the state religious higher education of Ambon IAIN and IAKN; revitalizing the religion peaceful value through Christian-Muslim clerics through joint dialogue, cooperation, reconciliation, greetings, and deradicalization; optimizing the FKUB's role in life dialogue; and, the revitalization of the pela gandong between Muslim and Christian countries. Integrative conflict resolution is recognized by Ambonese Muslims and Christians as a very effective in resolving the roots of Ambon conflict, so that a firm foundation of peace is built in Ambon. In 2019, Ambon won a Harmony Award from the Indonesian Minister of Religion Affairs.
TASAWUF DI ERA MODRNITAS (KAJIAN KOMPERHENSIF SEPUTAR NEO-SUFISME) Sakdullah, Muhammad
Living Islam: Journal of Islamic Discourses Vol. 3 No. 2 (2020)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v3i2.2504

Abstract

Sufisme atau tasawuf merupakan buah peradaban Islam yang sangat tua, namun telah banyak mengalami revitalisasi dari masa ke masa, tidak terkecuali di era modern saat ini. Kehadirannya semakin bermakna ketika ia mampu menjadi oase di padang pasir, khususnya bagi masyarakat modern yang mengalami krisis spiritual. Ia yang dahulu dituduh sebagai penyebab kemunduran Islam, dan disikapi secara negatif oleh sebagian pemikir Islam, oleh mereka para pemikir islam progresif, seperti Fazlur Rahman, al-Faruqi, hingga Hamka, kini semakin mendapatkan tempat dalam masyarakat modern. Bahkan ia menjadi alternatif solusi yang dinantikan bagi problematika masyarakat modern saat ini.Lebih lanjut, melihat ekspektasi kehidupan modern dengan berbagai pencapaian dalam banyak bidang, seharusnya dapat mengantarkan manusia pada kehidupan yang tenang dan bahagia, namun secara nyata justru sebaliknya, bahwa pencapaian dunia saja tidak mampu untuk mengantarkan manusia pada kondisi yang diidamkan tersebut. Kenyataan ini mengisyaratkan bahwa terdapat unsur lain dari diri manusia yang menuntut untuk dipenuhi, yakni unsur kerohaniannya.Tulisan ini akan mengkaji seacra komprhensif bagaimana peran neo-sufisme atau tasawuf gaya baru dalam menyikapi kehidupan modern. Tulisan ini tergolong pada kajian pustaka dan menggunakan metode analisis-deskriptif. Melalui tulisan ini, ditemukan bahwa nilai-nilai yang terdapat pada neo-sufisme di era modern saat ini, dapat melatih jiwa, dan mental agar dapat hidup seimbang ditengah pengaruh keduniawian yang serba materialis dan hedonis dalam ketaatan kepada Sang Pencipta. Karena secara substantif, manusia yang telah memasuki alam kerohanian, ia akan menemukan dan menjalankan nilai-nilai tasawuf dalam kehidupannya berupa sifat wara’, tawadu’, qana’ah, ta’abbud, zuhud, dsb.
MENCARI KALIMATUN SAWA DALAM PLURALISME AGAMA (KAJIAN DALAM PERSPEKTIF ISLAM) Nuraeni, Nuraeni
Living Islam: Journal of Islamic Discourses Vol. 3 No. 2 (2020)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v3i2.2459

Abstract

Religious pluralism in Indonesia is a necessity that cannot be avoided because it adheres to diversity. As we know that in Indonesia there are six religions recognized by the government namely (Islam, Christianity, Hinduism, Hinduism, Buddhism, Catholicism and Kong hu chu) and every Indonesian citizen must embrace one of these religions, besides that human beings themselves are part of pluralism itself, so we live in pluralism.Normatively, doctrinaire of religion always teaches kindness, love and harmony. But sociological reality shows the opposite, religion is actually used as a source of ongoing conflict, both internal and external conflicts, such as clashes between the Early Church Christians with Jews, Christians with adherents of Roman religion (imperial religion) in the first century to the third century. Not much different from that in Indonesia, so we need to find a meeting point or Sawa sentence, looking for a conducive and prospective approach to the realization of sacred religious values (fundamental values) to be applicable solutions in looking at this plural future. 

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