Jurnal Ilmiah Ilmu Ushuluddin

The Sufistic Values in Koloman Tradition of Madurese in Mekar Sari Village Kintap District Tanah Laut Regency

Sahrul Arifin Junaidi, Abdul Hakim, Ibnu Arabi — Sun, 30 Jun 2024 00:00:00 +0000

This article discusses Sufitic values in a tradition that exists in the Madurese community in Mekar Sari Village, Kintap District, Tanah Laut Regency. This tradition is called Koloman, which is an Islamic-based tradition that is carried out every Thursday Night in turns and moving from one member's house to another. The Koloman tradition contains many sufistic values in every detail of its implementation. The purpose of this research is to find out how the Koloman traditions of the Madurese community in Mekar Sari Village is like and what the sufistic values are in the Koloman traditions of the Madurese community there. This research uses a qualitative field research method through a descriptive approach which aims to describe a phenomenon in detail. The data collection techniques used are observation, interviews, and documentation. The data obtained was then analyzed using general theories of value and tashâwwuf. Based on the results of research that has been carried out, it can be concluded that the Koloman tradition in Mekar Sari Village is a gathering activity of the Madurese tribe every Friday night which is filled by men with the practice of istighâsah, khususan, Yasin, tahlil, and prayers given to the ancestors or family members who have died, this is done by moving to each house in the community that is part of Koloman. From every detail of its implementation, the researcher can trace the existence of sufistic values in the Koloman tradition which are expressed through zhâhiriyyah and bâthiniyyah obedience. Sufistic values in zhâhiriyyah obedience include ath-taubah, Amr ma'rûf wa nahî munkâr, al-ikhtilât, dikr Allâh, dikr al-maût, and the etiquette of visiting and receiving guests. The Sufistic values in bâthiniyyah obedience include gratitude, generosity, sincere, rahmah, and istiqâmah

Dinamika Kelisanan dan Keaksaraan dalam Produksi dan Resepsi Literatur Keagamaan Masyarakat Hadhrami di Tanah Jambi

Wandi, M. Arif Musthofa — Sun, 30 Jun 2024 00:00:00 +0000

This article focuses on the dynamics of the religious texts of the Hadhrami group that are circulated, used, influenced, and perceived by the Muslim community in Jambi. The literacy in the religious texts of the Hadhrami group will provide information regarding how the text is intertwined with the dynamics of local Islamic life, in this case the Jambi people. The question of this article is How are the dynamics of literacy in the religious texts of the Hadhrami community in Jambi? By analyzing the texts circulated and used by the Muslim community, coupled with participatory observation of the Hadhrami group in Jambi city for 3 months, starting from September, October, to November, it was found that the dynamics of literacy and literacy in the religious texts of the Hadhrami community in Jambi city, have changed a lot, such as the decline in translation and transliteration of Arabic texts. In addition, the presence of media technology has also influenced the dynamics of literacy in the last few decades.

Model Mushaf Al-Qur’an Berwarna Di Indonesia: Antara Perspektif Hukum Islam dan Komodifikasi Agama

Najib Irsyadi — Sun, 30 Jun 2024 00:00:00 +0000

At the beginning of the decade of the 3rd millennium, starting from 2005, the development of the Al-Qur'an mushaf in Indonesia experienced striking innovation. Different from the previous era, in this one many the Al-Qur'an mushafs have emerged with colored displays, such as cover designs, illuminations, paper, writing, verse blocks, and variations in its content. Apart from being supported by advanced computerization of the mushaf, another main factor is the changing tastes of the Indonesian Muslim community. This raises the question, how Islamic law's view of addressing this phenomenon, and how the colored mushaf model is seen from the perspective of religious commodification. By using descriptive-qualitative methods and a sociological-historical approach, this paper wants to answer the problem. The majority of Muslim scholars from moderate circles, such as Imam An-Nawawi and the Egyptian Fatwa Institute, allow the colored mushaf with the aim of providing information on the law of reading in its mushaf and increasing motivation to always read it. Meanwhile, textualist-normative scholars tend to prohibit the mushaf that is decorated or colored with hadith evidence. The widespread circulation of the colored mushaf, if analyzed based on the theory of religious commodification, has at least three elements: First, profit; The business of selling the Qur'anic mushaf always looks at market share that can promise financial profits. Second, knowledge transfer; every expression, idea, symbol can be transformed to other people in concrete form through a product that can be enjoyed or sold. Third, ideology; The Qur'anic mushaf printing industry has formed a commodity in Islam which contains certain religious understandings so that these understandings develop and become real.