This research reviewed living Al-Qur’an as phenomenon and trend in learning Islamic Education in Indonesia. The causing factor is such as the moral panic of parents about modern-contemporary life. Many parents encourage their children to practice the Al-Qur'an, with the hope that the children will be more careful and fortify themselves from a free life. The panicked moral attitude of these parents is used by Islamic educational institutions as a market to gain capital gains, such as establishing an educational house/center based on living Qur'an learning. Several educational institutions also offer the concept of Islamic Boarding School, Tahfidz Center, and compete to use the Al-Qur'an as their product brand. This literature research used a social phenomenological science approach with the living Quran theory. This research found that 1) the trend of living Qur'an education in Islamic learning in Indonesian Islamic educational institutions was as a social impact of the spread of moral panic, 2) moral panic among parents of students became a new business field for managers of Islamic religious education institutions. 3) Al-Qur’an is a product that has its own market share, and 4) the phenomenon of living al-Quran was as a trend of Islamic education methods in Indonesia.
This paper examines Sufism of urban society as a trend of popular Islamic culture in millennial society. Understanding Sufism is a foundation of searching for the alternative life problem solutions, which are currently criticized as being merely temporary and reactionary. Sufism develops from the private sphere into a popular Islamic culture through which to enhance social piety. This popular Islamic culture is a form of repetitive life habits (habitus) that is accepted collectively as a form of general habit. The formation of Sufism habits among urban society initiates the creation of urban Sufism symbols such as piety, hijab, robe, turban, sarong and others. This phenomenon gives birth to how the concepts and practices of Sufism are transformed by members of a tariqa group such as the Tarekat Naqsabandiyah Haqqani Pekalongan. Therefore, the focus of this paper is twofold. The first focus is on the discussion about the way the conventional Sufism transforms into urban Sufism. This transformation denotes a phenomenon of urban Sufism wherein a kiai (English: Javanese terminology referring to a Muslim cleric) acts as an agent of the social transformation in the Naqsabandiyah Haqqani in Pekalongan. The second focus is on the discussion about urban Sufism as a popular symbol of Islam in the millennial era.
This paper discusses the practice of hermeneutical interpretation of the works of a nineteenth-century scholar, K.H. Ahmad Rifa'i. In contrast to the orderly manner of the mushafi practice, some of the books he wrote contained an attempt of interpretive practice organized by theme. He employed a fiqhstyle using hermeneutic principles that constantly interlink text, context, and contextualization based on socio-cultural conditions and realities that occurred in the colonialism era. The use of hermeneutic principles in each of his works was aimed at producing a contextual, modernist, reformative interpretation that aligned with the needs of the society at that time. The works and da'wah of K.H.A. Rifa'i became an intellectual weapon to fight and defy colonialism. The patterns of thought, attitude, and behavior of non-cooperation weresubsequently passed on to Jam'iyah Rifa'iyah, even to the present day. I. PendahuluanDalam perkembangan tafsir al-Qur'an dari waktu ke waktu selalu dinamis dan berkembang hingga sekarang ini, penafsiran al-Qur'an melalui kerja hermeneutika yang selalu diaktualisasikan sesuai dengan keahlian dan kecenderungan mufasir dan perkembangan zaman yang melingkupinya. Oleh karena itu, pemahaman terhadap ayat-ayat al-Qur'an melalui penafsiran-penafsiran hermeneutis yang dilakukan oleh mufasir terutama mufasir Nusantara mempunyai peranan yang sangat besar bagi maju-mundurnya masyarakat Islam di Nusantara. Seiring dengan proses awal masuknyaIslam di Nusantara, kitab suci al-Qur'an diperkenalkan oleh para penyebar Islam (da'i) yang sekaligus menjadi mufasir karena 66 PANANGKARAN, Jurnal Penelitian Agama dan Masyarakat Shinta Nurani mereka berupaya menafsirkan ayat-ayat al-Qur'an sesuai dengan kebutuhan masyarakat setempat berdasarkan situasi dan kondisi zaman yang melingkupinya. Meskipun pada saat itu, istilah hermeneutika belum menjadi suatu disiplin keilmuan yang mapan di Indonesia, tetapi bagi para penyebar Islam sekaligus mufasir tersebut, sudah memperkenalkan al-Qur'an dengan prinsip dan praktik penafsiran yang hermeneutis. Dalam konteks abad ke-19, pada era ini sedang gencar-gencarnya perlawanan terhadap kolonialisme sehingga terjadi peningkatan mobilitas masyarakat Islam dalam memahami ajaran melalui dunia pesantren maupun tokoh-tokoh kyai (Djamil, 2001: Xxv). Kepercayaan masyarakat terhadap pesantren dan kyai, menjadikan Kyai Ahmad Rifa'i, seorang kyai pesantren di daerah pedalaman Jawa, terpanggil untuk berdakwah di tengah-tengah masyarakat karena beliau merasa ada hal-hal penting yang harus dibenahi dalam masyarakat terutama yang berkaitan dengan ajaran Islam dan moralitas dalam hal ini fokus termasuk dengan menyusun kitab yang memudahkan masyarakat memahami ajaran Islam melalui penafsiran hermeneutis terhadap ayat-ayat al-Qur'an yang dilakukan secara komprehensif dan menggunakan bahasa lokal yang mudah dipahami oleh masyarakat.Apa yang dilakukan oleh Kyai Haji Ahmad Rifa'i melalui sejarah hidupnya, karya-karya, dakwah, fatwanya, prinsip hermeneutika serta praktik penafsiran hermeneutiknya ...
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