El Harakah最新文献

{"title":"POLITIK IDENTITAS MASYARAKAT TENGGER DALAM MEMPERTAHANKAN SISTEM KEBUDAYAAN DARI HEGEMONI ISLAM DAN KEKUASAAN","authors":"Ali Maksum","doi":"10.18860/EL.V17I1.3083","DOIUrl":"https://doi.org/10.18860/EL.V17I1.3083","url":null,"abstract":"This article explores the dynamic of Tengger communities life in order to defend its culture with regard to the expansion of Islam and the power of Indonesian government. The research were conducted in two villages, Ngadisari and Sapikerep, Probolinggo. Using the perspective of representation theory, this study  elaborate more detail about the strategy of the Tengger people in representing their identity in the midst of the dynamics of the changing time. The dynamics dialectic between the Tengger and power (Islam) have brought out two important propositions. First, because of the strong tradition and culture Tengger systems, both Hindu and Islamic ideology interpreted as a cultural system that only symbolically attached to the Tengger. Second, although impressed syncretic, in fact, Islam and Hinduism also established world view Tengger substantive and culturally. The second view is as commonly as Islam in Java, \"Javanese Islam\" behind its character as if syncretic. However, it shows \"substantial Islam\" because it is based on religious traditions of Sufism. Artikel ini mengeksplorasi dinamika masyarakat Tengger dalam mempertahankan sistem kebudayaan dari ekspansi Islam dan kekuasaan pemerintah Indonesia. Penelitian dengan mengambil lokus di dua desa, Ngadisari dan Sapikerep, Probolinggo. Dengan menggunakan perspektif teori representasi, penelitian ini hendak mengelaborasi strategi masyarakat Tengger dalam merepresentasi identitas diri mereka di tengah-tengah dinamika perubahan zaman. Dinamika dialektika antara Tengger dengan kekuasaan (Islam) melahirkan dua proposisi penting. Pertama, karena kuatnya tradisi dan sistem kebudayaan masyarakat Tengger, baik ideologi Hindu maupun Islam, dimaknai sebagai sistem kebudayaan yang tidak ubahnya hanya melekat secara simbolik bagi masyarakat Tengger. Kedua, meskipun terkesan sinkretis, sesungguhnya Islam maupun Hindu juga membentuk world view masyarakat Tengger secara subtantif dan kultural. Pandangan kedua tidak ubahnya seperti sistem keagamaan masyarakat Jawa pada umumnya yang menganut agama Islam. ”Islam Jawa” di balik wataknya seolah-olah sinkretis, namun sesungguhnya tetap menunjukkan ”Islam subtansial” karena berbasis tradisi keagamaan tasawuf","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":"17 1","pages":"18-35"},"PeriodicalIF":0.0,"publicationDate":"2016-11-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67624407","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"SIKAP MASYARAKAT MADURA TERHADAP TRADISI CAROK: STUDI FENOMENOLOGI NILAI-NILAI BUDAYA MASYARAKAT MADURA","authors":"Rokhyanto Rokhyanto, M. Marsuki","doi":"10.18860/EL.V16I2.3064","DOIUrl":"https://doi.org/10.18860/EL.V16I2.3064","url":null,"abstract":"This paper describes personal and communal attitudes of Maduranese towards carok and the reasons of existing carok. The study’s approach is descriptive involving 195 Maduranese. Observation, questionnaire, and interview were implemented to collect data. Result of analysis shows 4 personal attitudes toward carok as follow: 75% accept that they are not intend to do carok, 60% accept that they will not do carok in any reason, 77.38% accept to solve all cases wisely without doing carok, and (4) 77.40% will not do carok because of being obedient to state and religious rules. While 5 Maduranese communal attitudes toward carok involve: 64.16% accept that carok is not Madura tradition, 81.11%  accept that Madura community love peace, 86.11% agree that carok does not represent Maduranese, 82.44% agree that carok is bad rules, and 76.11%  accept to solve all cases wisely without carok. It is also concluded that the motivation of carok are  women, misunderstanding, inheritance, belief, theft, and debt problems. Studi ini bertujuan mendeskripsikan sikap individu dan kelompok orang Madura terhadap tradisi carok serta alasan-alasan terjadinya carok. Penelitian ini menggunakan pendekatan deskriptif dengan subyek berjumlah 195 orang. Instrumen yang digunakan adalah pengamatan, angket, dan wawancara. Berdasarkan hasil analisis, ditemukan 4 sikap individu terhadap carok meliputi 75% tidak senang memiliki tradisi carok, 60% tidak melakukan carok, 77,38%, menyelesaikan persoalan secara bijak tanpa carok, dan 77,40 tidak melakukan carok karena taat terhadap hukum negara dan agama. Sedangkan 5 sikap kelompok orang Madura terhadap carok meliputi: 64,16% menerima aarok bukanlah budaya orang Madura, 81,11% menyatakan masyarakat Madura cinta damai, 86,11% menyatakan carok tidak mewakili orang Madura, 82,44% menerima carok merupakan perbuatan keji dan melanggar hukum, dan 76,11% menyatakan akan menyelesaikan persoalan secara bijak tanpa carok. Selain itu, ditemukan bahwa motif-motif terjadinya carok adalah karena wanita, kesalahpahaman, warisan, keyakinan, pencurian dan) hutang piutang.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":"16 1","pages":"71-83"},"PeriodicalIF":0.0,"publicationDate":"2016-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67624001","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Budaya Islam dalam Adat Perkawinan Minangkabau","authors":"Syamsul Arifin","doi":"10.18860/EL.V16I1.2511","DOIUrl":"https://doi.org/10.18860/EL.V16I1.2511","url":null,"abstract":"Abstract Minangkabau Minangkabau or Minang is commonly abbreviated archipelago ethnic groups who speak and uphold traditional Minangkabau. The area includes adherents of the culture of West Sumatra, Riau mainland half, the northern part of Bengkulu, Jambi the west, the west coast of North Sumatra, southwest of Aceh, and also Negeri Sembilan in Malaysia. In layman conversation, Minang people are often confused as the Padang, referring to the name of the capital of West Sumatra province is Padang. However, these people will usually refer to the group as urang crew, which is intended to equal the Minang people themselves. Origins of \"Minangkabau\" Minangkabau name comes from two words, minang and Kabau. The name was associated with a typical Minang known legend in the legend. Of the legend, it is said at one time there was a foreign kingdom (commonly interpreted as Majapahit) that come from the sea will do the conquest ( Setyawan. 2009 . 115). To prevent fighting, the local community proposed to complain buffalo. Foreign forces are approved and provide a large buffalo and aggressive, while the local community to provide a hungry calves. In the battle, which are hungry calves were expecting big buffalo is the parent. The child then ran buffalo milk and gore seek to dismember the great buffalo stomach. The victory inspired the local community using the name Minangkabau, derived from the words \"Manang Kabau\" (meaning winning buffalo). Keywords : Islamic Culture, Marriage, Minagkabau Abstrak Minangkabau Minangkabau atau yang biasa disingkat Minang adalah kelompok etnis Nusantara yang berbahasa dan menjunjung adat Minangkabau. Wilayah penganut kebudayaannya meliputi Sumatera Barat, separuh daratan Riau, bagian utara Bengkulu, bagian barat Jambi, pantai barat Sumatera Utara, barat daya Aceh, dan juga Negeri Sembilan di Malaysia. Dalam percakapan awam, orang Minang seringkali disamakan sebagai orang Padang, merujuk kepada nama ibu kota provinsi Sumatera Barat yaitu kota Padang. Namun, masyarakat ini biasanya akan menyebut kelompoknya dengan sebutan urang awak, yang bermaksud sama dengan orang Minang itu sendiri. Asal Usul “Minangkabau” Nama Minangkabau berasal dari dua kata, minang dan kabau. Nama itu dikaitkan dengan suatu legenda khas Minang yang dikenal di dalam tambo. Dari tambo tersebut, konon pada suatu masa ada satu kerajaan asing (biasa ditafsirkan sebagai Majapahit) yang datang dari laut akan melakukan penaklukan. Untuk mencegah pertempuran, masyarakat setempat mengusulkan untuk mengadu kerbau. Pasukan asing tersebut menyetujui dan menyediakan seekor kerbau yang besar dan agresif, sedangkan masyarakat setempat menyediakan seekor anak kerbau yang lapar. Dalam pertempuran, anak kerbau yang lapar itu menyangka kerbau besar tersebut adalah induknya. Maka anak kerbau itu langsung berlari mencari susu dan menanduk hingga mencabik-cabik perut kerbau besar tersebut. Kemenangan itu menginspirasikan masyarakat setempat memakai nama Minangkabau, yang berasal ","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":"16 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2016-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67623387","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"QADARIYAH DAN JABARIYAH DI PASAR PELELANGAN IKAN BAJOE KABUPATEN BONE PROPINSI SULAWESI SELATAN","authors":"M. Hasbi","doi":"10.18860/EL.V17I1.2844","DOIUrl":"https://doi.org/10.18860/EL.V17I1.2844","url":null,"abstract":"","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":"10 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2016-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67624117","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"THE CONTINUITY AND DISCONTINUITY OF VISITING SHEIKH YUSUF TOMB TRADITION IN KOBBANG GOWA-SOUTH SULAWESI","authors":"Syamzan Syukur","doi":"10.18860/el.v18i1.3500","DOIUrl":"https://doi.org/10.18860/el.v18i1.3500","url":null,"abstract":"The findings of this paper show that the ritual tradition of visiting the tomb of Sheikh Yusuf in Kobbang from time to time amended. It was initially a strong ritual primarily influenced by the nuances of heresy, but on its further development the influence fades due to the efforts of Islamic preachers. The general motivation of the pilgrims is hoping the livelihood they can acquire, such as finding mates, sustenance, offspring, health and inner tranquility. Yet, some are visiting the tomb to appreciate the scholars or heroes or just for sightseeing. In the context of developing society, this tradition seems to be persisted as Sheikh Yusuf is regarded as having karomah, a guardian, scholars and a hero. His personality is considered to bring blessing to the pilgrims. Therefore, for most modern societies this tradition remains alive and serves as one alternative to find peace and cure severe diseases. Temuan tulisan ini menunjukkan bahwa ritual tradisi ziarah makam Syekh Yusuf di Kobbang dari waktu ke waktu mengalami perubahan. Pada awalnya masih ditemukan ritual yang kental dengan nuansa bid’ah tapi pada perkembangan lebih lanjut nuansa bid’ahnya mulai terkikis berkat usaha para da’i Islam. Motivasi yang melatarbelakangi para peziarah pada umumnya agar hajat mereka dapat terpenuhi, seperti hajat mendapatkan jodoh, keturunan, rezeki, kesehatan dan ketenangan batin. Tetapi ada pula yang berziarah ke makam Syekh Yusuf karena motivasi menghargai ulama atau pahlawan atau sekedar berwisata. Dalam konteks masyarakat yang terus mengalami perkembangan, nampaknya tradisi ini tetap bertahan, karena Syekh Yusuf dianggap sebagai seorang yang memiliki karomah, seorang wali, ulama dan seorang pahlawan. Kepribadian yang dimiliki oleh Syekh Yusuf dianggap akan mendatangkan berkah bagi para peziarah. Karena itu, bagi sebagian masyarakat modern, tradisi ini tetap hidup dan dijadikan sebagai salah satu alternatif mencari ketenangan batin dan menyembuhkan penyakit yang tidak terjangkau oleh medis.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":"18 1","pages":"63-75"},"PeriodicalIF":0.0,"publicationDate":"2016-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67625443","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Bisnis Orang Sunda (Studi Teologi dalam Etika Bisnis Orang Sunda)","authors":"Didin Komarudin","doi":"10.18860/EL.V18I1.3501","DOIUrl":"https://doi.org/10.18860/EL.V18I1.3501","url":null,"abstract":"Business activities constitute modern management-oriented professional enterpreneurship act. This research gives evidence that business ethics is needed as guiding frame of every business policy. Morever, the theological factor plays an important role in encouraging man to be successful in business. CV. Batu Gunung Padakasih (BGP) located in Cikancung Bandung, Tapin District, has represented the findings concerning relation between ethics and social business theology in the policy that may be regarded as causal relation in business success. The theological aspects come to the surface, but still needed depth tracking, aspecially on God’s power before men. The efforts of praying and asking for blessing remain part of theological aspect integral to human performance. As for social theology emerged in the form of profit-sharing as much as 2.5% for the construction of social and religious institutions. Kegiatan bisnis merupakan manajemen modern yang berorientasi profesional kewirausahaan tindakan. Penelitian ini memberikan bukti bahwa etika bisnis diperlukan sebagai pedoman kerangka setiap kebijakan bisnis. Terlebih lagi, faktor teologis memainkan peran penting dalam mendorong manusia untuk menjadi sukses dalam bisnis. CV. Batu Gunung Padakasih (BGP) yang terletak di Cikancung Bandung, Kabupaten Tapin, telah menunjukkan temuan yang signifikan mengenai hubungan antara etika dan teologi bisnis sosial dalam kebijakan yang dapat dianggap sebagai hubungan kausal dalam keberhasilan bisnis. Aspek teologis muncul ke permukaan, namun masih diperlukan pelacakan mendalam, terutama aspek kekuasaan Tuhan terhadap manusia. Upaya doa dan meminta berkah kepada alim ulama tetap menjadi bagian teologi yang tidak terpisahkan dengan kinerja manusia. Adapun teologi sosial muncul dalam bentuk pembagian keuntungan perusahaan sebanyak 2,5 % untuk kepentingan pembangunan lembaga keagamaan dan lembaga sosial.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":"18 1","pages":"94-109"},"PeriodicalIF":0.0,"publicationDate":"2016-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67625517","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"BLANGKON HITAM: IDENTITAS GERAKAN PADEPOKAN DAKWAH SUNAN KALIJAGA DALAM MASYARAKAT MUSLIM PERKOTAAN","authors":"Fikria Najitama","doi":"10.18860/EL.V18I1.2843","DOIUrl":"https://doi.org/10.18860/EL.V18I1.2843","url":null,"abstract":"This paper discusses the identity represented by the community of Padepokan dakwah Sunan Kalijaga (Padasuka). This community is located in Pesantren Ummul Qura, Pondok Cabe Ilir, South Tangerang. There are several reasons underlying the need to explore Padasuka community. One of them is the black clothes and Javanese blangkon of the male members. This fact is certainly interesting as this community exists in a multi- ethnic region and modern urban area. The finding shows that Kiai Syarif, as the leader plays a dominant role in the process of identity representation. This is because he has a strong capital in the social and cultural aspects. In addition, the cultural identity of the community not only serves to determine the code of conduct, but also as a tool of resistance against the domination of the external culture. Tulisan ini membahas identitas yang digunakan oleh komunitas Padepokan dakwah Sunan Kalijaga (Padasuka). Padasuka merupakan komunitas yang berada dalam Pesantren Ummul Qura, Pondok Cabe Ilir, Tangerang Selatan. Ada beberapa alasan yang menjadikan komunitas Padasuka menarik untuk dikaji. Salah satunya adalah pakaian mereka yang serba hitam, dan memakai blangkon dari Jawa bagi anggota laki-laki. Kenyataan ini tentunya menarik, karena Padasuka berada dalam kawasan multi-etnis dan wilayah perkotaan yang modern. Hasil penelitian ini menjelaskan bahwa Kiai Syarif, sebagai tokoh komunitas Padasuka, mempunyai posisi yang sangat dominan dalam proses reproduksi identitas. Hal ini karena dia memiliki modal yang kuat dalam aspek sosial dan kultural. Selain itu, dalam komunitas Padasuka, identitas budaya bukan hanya sebagai pengarah yang menentukan kode etik, namun juga menjadi alat resistensi atas dominasi budaya dari luar.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":"18 1","pages":"28-44"},"PeriodicalIF":0.0,"publicationDate":"2016-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67624669","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"MANAJEMEN KONFLIK BERBASIS “MULTICULTURAL COMPETENCES”: SOLUSI ALTERNATIF KONTESTASI PRIBUMI DAN SALAFI DI LOMBOK","authors":"M. I. Fitriani","doi":"10.18860/el.v18i1.3459","DOIUrl":"https://doi.org/10.18860/el.v18i1.3459","url":null,"abstract":"The relationship between salafism and indigeneous moslem at Lombok caused several contestations and needed to be studied deeply. In this study, salafism and indigeneous moslem will be classified into rural and urban. This classification based on their unique relations: (1) salafism gets high resistence from rural indigenous moslems, (2) meanwhile, salafism receives tolerance from urban indigenous moslem. This study uses qualitative approach with interpretive paradigm to answer causes of rural indigeneous moslems resistences toward rural salafism, causes of urban indigeneous moslems tolerance toward urban salafism and how to formulate conflict management based on multicultural competences. This study shows that different responses of indigenous moslems toward salafism aren’t only caused by the contestations of Ahlu-al sunnah but also many other elements. Then, multicultural competences needed to be developed by religious elite as an alternative to manage conflict in plural society for the sake of peace built on reciprocal multicultural values. Relasi antara antara salafi dan pribumi di Lombok telah melahirkan berbagai kontestasi yang perlu diulas secara mendalam. Dalam kajian ini, salafi dan pribumi diklasifikasi menjadi dua yaitu salafi desa dan kota serta pribumi desa dan kota. Klasifikasi ini didasarkan pada keunikan relasinya: (1) salafi desa mendapat resistensi tinggi dari muslim pribumi desa, (2) salafi kota mendapatkan toleransi dari pribumi kota. Kajian ini menggunakan pendekatan kualitatif dengan paradigma interpretatif untuk menjawab penyebab resistensi pribumi desa terhadap salafi desa, penyebab toleransi pribumi kota terhadap salafi kota serta bagaimana rumusan model manajemen konflik berbasis kompetensi multikultural. Kajian ini menunjukkan bahwa perbedaan respon pribumi terhadap salafi tidak hanya disebabkan oleh kontestasi ahlu al-sunnah tetapi juga banyak unsur-unsur yang lain. Selanjutnya, multicultural competence perlu dikembangkan oleh elit agama sebagai alternatif manajemen konflik dalam realitas sosial yang plural demi kerukunan yang dibangun oleh nilai-nilai resiprokal-multikultural.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":"18 1","pages":"1-18"},"PeriodicalIF":0.0,"publicationDate":"2016-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67625215","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"THE QUEST OF THE ISLAMIC ARCHIPELAGO INHERITANCE THROUGH THE JAVANESE LIVING FOLKLORE","authors":"S. Masitoh","doi":"10.18860/el.v18i1.3499","DOIUrl":"https://doi.org/10.18860/el.v18i1.3499","url":null,"abstract":"This article is aimed at digging out the Islamic archipelago inheritance through the Javanese living folklore namely ruwatan. Ruwatan is the traditional ceremony done in order to pray to God so that the life of sukerta (one carrying bad luck) will not be under the threat of Bathara Kala. God is the only one who is able to release the sukerta‘s burden. The dalang (story teller) functions as a mediator of the sukerta to pray to God. Ruwatan is usually done by performing the shadow play and the dalang narrates Murwakala. There are many activities undergone by both the dalang and the sukerta before and after the performance of the shadow play. This article discusses the message of Murwakala in which the writer believes that it is not against the Islamic belief. It is a matter of fact that Murwakala was created in the 17th century anonymously so it can be assumed that it is related to the arrival of Islam in Java. Artikel ini bertujuan menggali warisan Nusantara Islam melalui cerita rakyat orang Jawa yaitu ruwatan. Ruwatan merupakan upacara adat dalam rangka berdoa kepada Tuhan agar kehidupan sukerta (pihak yang menyandang sesuatu penyebab kesialan) tidak akan berada di bawah ancaman Bathara Kala. Tuhanlah satu-satunya yang mampu melepaskan beban sukerta. Dalang berfungsi sebagai mediator sukerta untuk berdoa kepada-Nya. Ruwatan biasanya dilakukan dengan pertunjukan wayang dan dalang mengisahkan Murwakala. Ada beberapa ritual yang dilakoni baik dalang maupun sukerta sebelum dan setelah pertunjukan wayang. Artikel ini membahas pesan Murwakala di mana penulis berpendapat bahwa pesan tersebut tidak bertentangan dengan keyakinan Islam. Fakta menunjukkan bahwa Murwakala diciptakan pada abad ke-17 secara anonim sehingga dapat diasumsikan bahwa itu terkait dengan masuknya Islam ke tanah Jawa.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":"18 1","pages":"19-27"},"PeriodicalIF":0.0,"publicationDate":"2016-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67625365","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"PERSEPSI MASYARAKAT TENTANG MAKAM RAJA DAN WALI GORONTALO","authors":"M. Ibrahim","doi":"10.18860/EL.V18I1.3417","DOIUrl":"https://doi.org/10.18860/EL.V18I1.3417","url":null,"abstract":"This study aims to elucidate community perception of royal cemetry and friends of God of Gorontalo by using an approach of phenomenlogy of religion. The result of research pointed out that cemetry was interpreted as a resting place of human kinds after realm. The purpose of cemetry pilgrimage also has a variety, such as, the place of religious excursion, the efficacious place for praying, the place to get blessing from God by invoking the remains, the place to recall the goodness of a hero and a carrier of Islam, the place to learn both of  the history and Ladunni. A conducting variant procession of visiting cemetry is divided into by self-praying and praying by a priets. Particular things brought for the cemetry of Sultan Amai are for graping the water believed to have a blessing whereas pilgrims, at Ju Pangola, bring bottled water placed before cemetry and prayed by priests and also take glebe to get grace. Boon for pilgrims is:  to get a grace of life with praying for the King and Friends of God, appreciate the kindness of Islamic spreaders and Islamic heroes, and to be a guidance of life that human beings will end and return to the God. Penelitian ini bertujuan untuk mengkaji persepsi masyarakat tentang makam raja dan wali Gorontalo dengan menggunakan pendekatan fenomenologi agama. Hasil penelitian menunjukkan bahwa makam dimaknai sebagai tempat peristirahatan manusia setelah alam dunia. Adapun tujuan ziarah makam memiliki varian yakni: Makam sebagai tempat wisata religi; Tempat mustajab berdoa; Tempat untuk mendapatkan berkah dari Allah dengan mendoakan si mayit; Tempat untuk mengenang jasa pahlawan dan pembawa Islam; Tempat untuk belajar baik sejarah maupun ilmu Ladunni. Varian prosesi pelaksanaan ziarah kubur terbagi dua berdoa sendiri dan didoakan oleh imam. Adapun perlengkapan yang menyertai khususnya di makam Sultan Amai adalah mengambil air sumur yang diyakini memiliki berkah sedangkan di makam Ju Pangola adalah air mineral kemasan botol yang ditempatkan di depan makam dan didoakan oleh imam dan mengambil tanah makam untuk mendapatkan keberkahan. Hikmah bagi peziarah: untuk mendapatkan keberkahan hidup dengan mendoakan raja dan para wali Allah, menghargai jasa para pengembang Islam dan para pahlawan; serta menjadikan sebagai pelajaran hidup bahwa manusia pasti akan mati dan kembali ke Allah.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":"18 1","pages":"76-93"},"PeriodicalIF":0.0,"publicationDate":"2016-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67625497","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}