In principle, the Salafi-Islam attempts to call for genuine Islamic teaching as practiced during the period of the Prophet. Salafi-Islam came to Indonesia in the late nineteenth and early twentieth centuries, then spread to different places in the Archipelago. In Larangan, Pamekasan, the spread of Salafi-Islam is still in its nascent stage, from person-to-person, and appears as a small phenomenon in the midst of predominantly mainstream Islam. Salafi teachings spread through different forms of communication media (radios, televisions, magazines, and books) and religious practices of its proponents. The movement manifests itself in the pratices of rituals, not in politics. The implication of encounter between salafi-Islam and NU as the mainstream religious group in Pamekasan is as follows: (1) religous life in Pamekasan becomes more dynamic; (2) there emerges inward-looking attitude at their own religous practices as well as outward-looking attitude to the others. This phenomenon can be observed among more educated members of the society. Among the common people, however, there are two types of attitude: ignorance and negative reaction; and (3) an attempt to search for the common ground and dialogue among different religious communities is being conducted.
Agama dan negara adalah dua entitas yang sama-sama berfungsi bagi kehidupan manusia. Jika negara berada pada dimensi kekinian manusia yang sekuler,memenuhi kebutuhan hidup di dunia, maka agama berperan pada dimensi relegius, menyeberang dari dimensi kekinian ke alam dimasa datang. Sejatinya keduanya berdiri sejajar, namun dalam realitasnya memiliki dinamika tersendirinya. Awalnya, agama berdiri agak merunduk di belakang negara, kemudian bergerak disampingnya, akhirnya merangkul pundak negara bahkan bertindak sebagai negara itu sendiri. Jadilah apa yang kita kenal agama-negara. Elite agama seringkali dijadikan alat penyambung lidah penguasa pada masyarakatnya. Sehingga sering tampil sebagai nabi "negara" bukan nabi "rakyat". Dalam kedudukannya yang serba terkungkung akhirnya agamapun tak berdaya berhadapan dengan negara.
Abstract: Abstract: This article explains Samman as a tarekat established by Syekh Abdul Karim Al-Samman. First, as a tarekat, Samman functions as a way to reach closeness (taqarrub) to Allah SWT through strict procedures and requirement. The analysis of this article reveals that Samman is considered as a religious tradition maintained by the society in spite of dynamics and even decrease of its present followers. Second, as a tradition, Samman is considered as social wealth the existence of which is always protected and conserved. The efforts to conserve the tradition are realized through inheriting its construction and modification. For that reason, transmitting the tradition to the next generation is a must, as the important element of a tradition is its transmission from one generation to the next generation. It this is not realized, the tradition will vanish. Keywords A. PENDAHULUANDalam invented tradition, tidaklah cukup tradisi itu hanya diwariskan tanpa dikonstruksi dengan serangkaian tindakan yang bertujuan menanamkan nilai-nilai dan norma-norma melalui pengulangan (repetition) yang secara otomatis mengacu kepada kesinambungan dengan masa lalu (Pranowo, 2001: 9). Unsur penting dari tradisi adalah transmisi dari suatu generasi ke generasi berikutnya (Jainuri, 2004: 59-60). Jika itu hilang, maka dapat dipastikan bahwa tradisi akan dilibas zaman. Salah satu tradisi yang masih dipertahankan oleh masyarakat Madura adalah tradisi Samman. Tradisi ini di masing-masing daerah di Madura memiliki kekhasan tersendiri. Penelitian ini berpijak dari satu asumsi bahwa tradisi Samman yang berkembang di Madura -khususnya di desa Larangan Tokol Tlanakan Pamekasan sebagai lokus penelitian ini-memiliki keunikan, makna dan fungsi tersendiri, baik dari sisi prosesi maupun kandungan makna dari bacaan dan gerakan yang ada di dalamnya.Dalam perjalanannya, kemashuran tarekat Sammaniyah -khususnya di Madura-tergantikan oleh Tarekat Qadariyah wa Naqsabandiyah. Tarekat ini merupakan kombinasi dari beberapa teknik mediasi antara dua tarekat, seperti dzikir sirri yang menjadi ciri khas tarekat Naqsabandiyah dan dzikir dengan suara keras yang menjadi ciri khas tarekat Qadariyah. Tarekat ini dipropagandakan ke Indonesia oleh Ahmad Khatib al-Sambasi yang menetap dan mengajar di Mekah pada pertengahan abad ke-19. Tarekat ini dalam perkembangannya telah menggantikan ketenaran tarekat Sammaniyah di Nusantara. Salah satu khalifah yang diangkat oleh Ahmad Khotib sebagai penggantinya kelak adalah Abdul Karim dari Banten, salah seorang tokoh yang -dalam literatur kolonial-sering dikaitkan dengan pemberontakan Banten (Bruinessen, 2012: 426).Keunikan, fungsi dan kandungan makna tersebut belum dipahami dengan baik oleh beberapa kalangan. Berangkat dari lemahnya pengetahuan masyarakat terhadap tradisi Samman tersebut, kiranya menarik untuk meneliti tradisi ini dalam uraian yang ilmiah. Hal ini bertujuan untuk mengeksplorasi tatanan nilai luhur yang terkandung dalam sebuah tradisi. Dalam perjalanannya, Samman banyak b...
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.
Abstrak:Mewujudkan kerukunan hidup baik antar maupun intern umat beragama, dalam masyarakat plural bukan suatu yang mudah. Karena disamping kerukunan hidup antar umat beragama bukanlah hal yang given, melainkan butuh proses, pun juga karena banyak faktor yang terkait, misalnya faktor sosial, pendidikan, ekonomi, politik terutama ideologi (baca madzhab) dari masing-masing pemeluk agama yang berbeda. Oleh karena itu membutuhkan perhatian serius dan kepiawaian semua pihak: pemerintah, tokoh agama dan masyarakat baik secara individual maupun secara kelompok.
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