PendahuluanDibandingkan hal-hal lain, kekerasan atau praktik carok barangkali merupakan hal yang paling sering diidentikkan dengan masyarakat Madura. Ini merupakan suatu keniscayaan bukan hanya karena praktik semacam carok tidak dapat dengan mudah ditemui di wilayah-wilayah lain, akan tetapi karena carok sendiri memiliki berbagai kekhasan yang membuatnya berbeda, semisal bentuknya yang beragam dan evolutif namun khas, ikon celurit serta motif-motif yang melatarbelakanginya. Saking identiknya Madura dengan carok dan nilai-nilai kekerasan, hal-hal lain tentang Madura menjadi tidak banyak diketahui atau kurang diminati, termasuk tentang perempuan Madura yang ditengarai tidak jarang menjadi sebab terjadinya praktik carok. Persoalan tahta, harta (utamanya tanah dan ternak) dan wanita hingga hari ini masih dipercaya sebagai sebab paling
Young kiais (also known as lora in Madura culture) at Tapal Kuda, East Java have become increasingly involved in environmental issues, yet not in a fully coordinated or organized manner. This article attempts to give a brief portrayal of this fledgling movement and its moderate form of religious environmentalism. This study seeks to identify the factors responsible for this new environmentalist movement, the individuals behind it, and its impact in East Java. Through interviews and observations it is argued that the lora show moderation in propagating their concerns and empowering the community to take care of the environment as a manifestation of their Islamic eco-theological ethics. The informants responded to internal and external factors described in terms of their typology; participant, proponent, and activator. The movement has a measurable impact in terms of awareness, community establishment, cooperation with relevant institutions and supporting facilities and shows significant potential to develop further and establish itself in the region, while overcoming several challenges that slow its activism. The results of this study are expected to highlight the contributions of what so-called the Islamic eco-theology in Indonesian pesantren that participate in the current efforts to protect and preserve the natural environment.
This paper explores how Abdullah Yusuf Ali interpreted the Jews in his tafseer book; The Holy Qur’an: Text, Translation and Commentary. His interpretation becomes worth to discuss due to his profile as a Moslem officer of Great Britain which politically supported the contemporary Jews in Israel. Additionally, Yusuf Ali was the big fan of the concept of inter-faith dialogue. On the other hand, he was so proud of being a Moslem so that he wrote an English translation and commentary of the Koran in order international society can understand Islam well. This paper is going to show how Yusuf Ali put himself as a Moslem and at the same time, a Britain officer, (and also admirer) who also lived in non-Moslem milieus. The discussion will explore two parts. The first one is the diction(s) used by Yusuf Ali to interpret the Jews verses, while the second is the contemporary contextualization on his interpretation on Jews verses into nowadays life. Using library research method through primary and secondary references combined with a hermeneutical approach, this paper comes to the following conclusion. First, there found five dictions to mention the Jews at the Jews verses, which are Jews, those who followed the Jewish law, those that stand on Judaism, those who follow the spirit of Moses and those who follow the Jewish scripture. Second, by the diverse diction, Yusuf Ali implied that The Jews is all about the spirit and physical action of individual instead of religious institution or affiliation.
It is historically proven that waqf plays a good role as the public financial source. The relevant shape of waqf for nowadays context is a temporaryone (waqf mu'aqqat). This study aims to offer a temporary waqf program as an alternative solution in both individual and household economic recovery after the Covid-19 pandemic through Jaring Pengaman Sosial. This research uses a qualitative approach and a library study presented descriptive-analytically. It reveals some points: First, fundraising strategy on temporary waqf effectively covers: a) Optimization of waqf fund of LKS-PWU; b) Allocation of government fund; c) Reallocation of BAZNAS and LAZ fund; d) Reallocation of CSR fund; e) Initiation of fundraising through influencers, related institution, and community. Second, collaborative managemenet of temporary waqf fund strategy involves five parties covering government (executive, legislative, and judiciary); public figures (Islamic scholars, influencers, and media owners); company (banking, industry, small industries); institution (LKS-PWU, BAZNAZ, LAZ); and people (waqf giver, receiver and auditor). Third, comprehensive temporary waqf program implementation strategy is done in five phases: coordination, socialization, education, actualization, and evaluation. As the central part, the actualization phases include five types of productive business activities i.e muzara'ahmukhabarah, musharakah, mudarabah, kafalah-daman and lawful banking system.
Most of Indonesian hajj pilgrims are elderly due to approximately 23 years waiting period. This paper aims to elaborate specific treatment of elderly pilgrims according to the hadith. Some hadith imply indirect prohibition to perform hajj by themselves while others still motivate the hajj in a hard condition. Using the approach of mukhtalif ahâdits, this paper seeks to answer three questions. First, how did hadith say about specific treatment of elderly hajj pilgrims. Second, how to deal with two groups of hadith which slightly look different. Third, how is proper contextual interpretation on the hadith in Indonesian contemporary life. The data compilation is through literature reviews and interviews. Then, the two groups of hadith are compromised using a method called al-jam’u wa al-tawfiq. It truns out that the first hadith applies for those who can’t really perform the hajj while another is for those with physical problems but could still stand for hajj using some facilities and policies. Those all lead to an inevitable need for a special hajj manasik for elderly so they could perform the hajj with better preparation. (Dengan waktu tunggu keberangkatan kurang lebih 23 tahun, sebagian besar jama’ah haji Indonesia adalah lansia. Penelitian ini mendiskusikan pandangan hadist soal perlakuan khusus terhadap jama’ah lansia. Beberapa hadist menyiratkan imbauan untuk tidak melaksanakan haji secara langsung, sedang beberapa lain tetap memotivasi pelaksanaan haji dalam keadaan sulit sekalipun. Dengan pendekatan mukhtalif ahâdits, penelitian ini fokus menjawab tiga persoalan. Pertama, bagaimana pandangan hadist terhadap jamaah lansia. Kedua, bagaimana mengompromikan dua (kelompok) hadist yang sekilas tampak berbeda. Ketiga, bagaimana interpretasi kontekstual hadist-hadist tersebut dalam konteks Indonesia dewasa ini. Data penelitian didapat melalui penelusuran pustaka dan wawancara. Dua kelompok hadist kemudian dikompromikan dengan metode al-jam’u wa al-tawfiq. Hasilnya menunjukkan bahwa hadist pertama berlaku bagi jama’ah yang benar-benar tidak bisa melaksanakan haji, sedang yang kedua adalah bagi mereka dengan kemampuan fisik yang minim namun masih memanfaatkan fasilitas dan kebijakan yang ada. Dari situ, adanya sebuah manasik (kelas haji) khusus lansia di Indonesia menjadi keniscayaan agar jama’ah lansia dapat semakin maksimal memersiapkan dan melaksanakan haji)
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.
customersupport@researchsolutions.com
10624 S. Eastern Ave., Ste. A-614
Henderson, NV 89052, USA
Copyright © 2024 scite LLC. All rights reserved.
Made with 💙 for researchers
Part of the Research Solutions Family.