Wawasan : Jurnal Ilmiah Agama dan Sosial Budaya
WAWASAN: Jurnal Ilmiah Agama dan Sosial Budaya is a peer-reviewed journal which is published by Ushuluddin Faculty UIN Sunan Gunung Djati Bandung incorporate with the scholars association: Asosiasi Studi Agama Indonesia (ASAI) publishes biannually in June and December. This Journal publishes current original research on religious studies and Islamic studies using an interdisciplinary perspective, especially within Islamic Theology (Ushuluddin) studies and its related teachings resources: Religious studies, Islamic thought, Islamic philosophy, Quranic studies, Hadith studies, and Islamic mysticism.
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<![CDATA[Dinamika Hubungan Islam dan Agama Lokal di Indonesia: Pengalaman Towani Tolotang di Sulawesi Selatan ]]>
<![CDATA[Hasse J]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i2.744
<![CDATA[This study focuses on the relation between Islam and local religion in Indonesia. The common relation pattern occurred in each encounter between Islam and local religion; is that fulfilled by the compromise and the conflict at the same time. In the case at South Sulawesi, the cultural accommodation of Towani Tolotang was able to perform it on a good situation that brought them to be accepted by the Muslims majority without relinquishing their former believes. In certain condition, despite the underlying differences between the two, both Islam and Towani Tolotang can hardly be socially separated from one another. Although the state admitted six religions only, but practically we found various types of religions others. Their adherents strive doing any efforts to keep their existence and continuity for their future. The result of this study shows that Towani Tolotang in its encounter with Islam emerged some types of conflicts and compromises on its dynamics. ]]>
<![CDATA[Membangun Sikap Toleransi Beragama dalam Masyarakat Plural ]]>
<![CDATA[Casram Casram]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i2.588
<![CDATA[The reality of social life is possible because of accommodating differences and diversities among human being. One of these diversities related to the choice of the faith, and therefore, we should be able to getting along either with the members of the same religious community as well as with those of others. In this case, religious tolerance is a necessity to guarantee social stability against the unwanted ideological force and even physical collisions in the society. Social and religious lives are not to be isolated from each other, but must be integrated into one another. Building educated and open minded religious community is a requirement to achieve this goal. The ideal religious tolerance should be built trough active participation from all members of diverse religious communities to achieve the same goals based on togetherness, inclusive attitude, respect and mutual understanding related to performing certain rituals and doctrins of each religions. The variety of typologies of interfaith relations, such as exclusivism, inclusivisme, pluralism, ect., are commonly formulated to bring these diversities into further step of harmonious religious dialogues. This article reminds us that our comprehension and implementation of religious doctrines should not stop in the claim of exclucivism (“I”) which culminate in realizing personal relationship with God (solitary), nor in the claim of inclusivism (“You”) with its concern with recruiting theological and ideological allies (solidarity), but also in the openness (“We”) where our religious comprehension of human values get emphasized (humanist-functional). In addition, all parties should suspend such a judgment as theological or ideological one directed to other religious community. This is a kind of phenomenological epoché we need to take if we wish to put religious tolerance into practice and not let it stay only on discourse level]]>
<![CDATA[Tiga Jalan Islam Politik di Indonesia: Reformasi, Refolusi dan Revolusi ]]>
<![CDATA[Mohammad Iqbal Ahnaf]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i2.728
<![CDATA[Indonesia is often deemed unfavorable for political Islamic movements. This is prominently indicated by the fact that electoral achievement of parties with Islamic background has been historically lower than those of parties without stated association with Islamic groups. This is seen as a confirmation of the norm that Indonesian Islam is inherently moderate. This paper challenges such an argument because the up and down of political Islamc should not be primarily seen from thir electoral gains. This paper shows that political Islam in Indonesia is persistent and will continue posing a challenge to the dominant role of moderate Islam. Using different paths Islamist groups are competing for establishing ground in societies. This paper categorizes the paths chosen by political Islam in Indonesia into three models called reformist, ‘refolutionist,’ and ‘staged revolutionary.’ Islamic groups are categorized in the paper based on their political objectives and strategies. ]]>
<![CDATA[Tata Negara dan Peradaban Islam: Antara Cita-cita dan Ilusi ]]>
<![CDATA[Alfathri Adlin]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i2.782
<![CDATA[All circles of Moslem communities have intendedto revive Islam as a prominent civilization, after lagging behind the West civilization for long period. Yet, while some Islamist-fundamentalists made efforts for that by way of politics, Islam sometimes was stereotyped with its rigorous face among both non-Moslems as well as Moslems whose religious thought and scientific/philosophical discourse was regarded as conflicted with Islam . Meanwhile, both political Islam and fundamentalist orthodoxies, and various autocracy and quasi-democracy that rules in Islamic World were and stillconcerned more with outward models of religious piety and obedience aimed at confirming that Islamic govermentality does exist in their society. Unfortunately, the imposing of outward norms and rules can not become a stage for retrieving the inward ethics or Islamic spiritual dimension, from which the drive for a new civilization could emerge as ever did in and was realized by Islam Nusantara in its early formation by the Saints and Sufis. Unless the Moslems are able to gather the inward resources of their religion to produce its outward presence of civilizational power, they—reformistor fundamentalist—willbe forced to participate and dissolve in the dominant western civilizational order which has given up to a secularization process. Here they are faced to the dilemma between the need to preserve the moral equilibrium in themselves as demanded by Islam and success requirements as demanded by modern world. And it is this that has resulted in a cultural schizophrenia among the Moslems from all the circles.]]>
<![CDATA[NU dan Paradigma Teologi Politik Pembebasan: Refleksi Historis Pasca Khittah ]]>
<![CDATA[Muhammad Masyhuri]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i2.727
<![CDATA[This research means to study the religious institution’s role to liberate from the problems of ummah in their real life. Theological study on dimension of liberation here aims to investigate what are Muslim scholars’ opinions on this issue and how to implement their thought on political reality. This study employs historical description focuses on historical dynamic of Nahdlatul Ulama (NU) political position and its institution, especially after returning to the khittah of 1926. This study also analyzes those dynamics in relation to liberation theology. This study shows that institutional dynamic of NU in politic and its reflection, be it is in accommodatif respond or opposition, related to its stands between religion and the state is strongly inspired from Sunni political paradigm. However, there have been some variation related to sociological politic in implementing this Sunni paradigm in reality. Institutionally, the implementation to reflect liberation theology can be identified as substantialistic, realistic and rationalistic. The root of liberation on theology in NU can be seen from its emphasis on the issues of peace, pluralism, humanity and justice. By implementing this liberation of theology, there are some changes in the dynamic of NU history in the forms of growing number of educational institution, strengthening religious’ roles and positions, increasing community participation in social, economic and politic without confounding with institutional religious politisation.]]>
<![CDATA[Sejarah Bid’ah: Ashhab Al-Hadith Dan Dominasi Wacana Islam Autentik Pada Tiga Abad Pertama Hijriyah ]]>
<![CDATA[Aceng Abdul Kodir]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i2.608
<![CDATA[The relationship between majorities and minorities in Islamic discourse is a result of the seizure of an authentic Islam. The discourse of authentic Islam in the history of Islamic society, rooted in the concept of heresy. This concept appeared due to the absence of religious authorities in a chaotic social dynamic. In the social political history of Islamic society, the ahlul hadith are the people who are responsible in introducing the concept of heresy as the opponent of the concept of sunna. This was motivated by the spirit of religiousity and the complexity of political nuance. As a result, the early Islamic historical discourse in the medieval was dominated by the opposition between heresy (bid’ah) narration and sunna. Through this opposition mainstreaming, the ahlul hadith stands as the narrators of the authentic Islam. In the contrary, religious narration outside the ahlul hadith is recognized as ahl al-ahwa’ wa al-bida’. This pejorative recognition, at the same time declared the victory of the ahlul hadith in propagating the authentic Islam and marked the emergence of opposition movement. This paper focuses on questions regarding the origin of heresy narration, the sunna and the discourse of authentic Islam. Methodically, some focuses will be analyzed by investigating the term of ahl al-ahwa’ wa al-bida’ used by the early ahlul hadith as mentioned in ‘ulum al-hadith’s books.]]>
<![CDATA[Akar dan Motif Fundamentalisme Islam:Reformulasi Tipologi Fundamentalisme dan Prospeknya di Indonesia ]]>
<![CDATA[Nunu Burhanuddin]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i2.831
<![CDATA[Political movements and Islamic fundamentalism emerges to respond to internal and external challenges of modernity. Islamic world is also involved in this social upheaval to establish regional strategic meaning in economy and military toward the emerging European countries. In this context, Islamic fundamentalism is understood as the answer of certain social groups and political elites in the Islamic community in term of institutions, concepts and ideals that emerged in modern era. This paper aims to understand the meaning of Islamic fundamentalism in modern context together with its social confrontations, motives, goals and development. This paper shows that there are typology of Islamic fundamentalism in Indonesia, namely: First, fundamentalist group that emerged as a result of the struggles and conflicts of power in Indonesia as well as in The Middle Eastern countriest; second, fundamentalist group with a closed characteristics, who claimed that their group is right and others are wrong and even blasphemous. In addition, this group denied diversity and aimed of unification. Third, fundamentalist group that gain its influenced in particular Indonesian society like Hizb al-Tahrir of Indonesia.]]>
<![CDATA[Al-Qaradawi Dan Orientasi Pemikiran Hukum Islam untuk Menjawab Tuntutan Perubahan Sosial ]]>
<![CDATA[Badri Khaeruman]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i2.740
<![CDATA[The appearance of Yusuf al-Qaradawi, who is famous for his fatwas, seems to respond to the need of reform in Islamic legal thought in order for it to be more relevant. His works, such as Al-Ijtihad al-Mu’asir baina al-Indhibat wa al-Infirat, Al-Halal wa al-Haram fi al-Islam dan Min Hadyi al-Islam Fatawa Mu’ashirah, shows his contribution to the development of Islamic legal thought today. Al-Qaradawi says that the need for such a reform due to changes in almost all aspects of human life, where arise new issues that the legal status of which can not be found directly both in the scriptural texts and fatwas of religious scholars in the past. To reply the need of legal reform, al-Qaradawi propossed two methods, namly intiqai (tarjih of the existing fatwas) dan inshai (method to find out solutions for new issues that emerged in contemporary situation), with some requirements. In dealing with contemporary issues, his orientation of developing Islamic legal thought tends to be moderate between the two extreme ones, ifrat (excessive) dan tafrit (oversimplipying). He holds the principle of ”taysir (to provide comvenience)” and of ”integration between legal views that are salafiah (scriptural) and renewal”, which considers the social change not as a threat to the alienation of Islamic legal tought in the mids of public lives, but as a grace. In his legal perpective, the progress of science and technology that drive the various changes is synonymous with ease.]]>
<![CDATA[Menelusuri Para Raja Madura Dari Masa Pra-Islam Hingga Masa Kolonial ]]>
<![CDATA[Wawan Hernawan]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i2.589
<![CDATA[The Madurese kings, of Western and Eastern part of Madura, have shown their exsistence in the history of archipelagic kings. However, their exsistence are less influenced and less famous compared to the kings of Java, Sunda or Bali origin. The investigation of Madurese kings (of Western and Eastern part of Madura) aims at finding the authenticity of their existences. This study is important to counter global figures idolisations and to shows the local people about their local ideals who have given significant contribution to the foundation of Indonesian history. This study employs historical research method to dig information on the reign of the kingdom. This study shows that: first, one source informed (the validity is unknown) concerning the genealogy of the story related to princes Bendoro Gung and Raden Segoro showed the trace of people coming to Madura from the West side through to the East. Second, in pre-Islamic period, based on several inscription and manuscript (kakawin, serat, kidung, dan babad), showed that there are more information given to the role of Eastern Madurese than that of Western. The role of Western Madurese only available in Islamic period by providing the story of Prince Pratanu’s journey to Mataram and back to West Madura (Bangkalan), then followed by several kings of Western Madura. Meanwhile, Eastern Madura kingdom (Sumenep) have been governed at least by 35 kings since Arya Wiraraja to Bendoro Abdurrahman. The journey of Madurese kings continued until the arrival of Vereenigde OostIndische Compagnie (VOC) and Dutch collonialism.]]>
