Islam Realitas: Journal of Islamic and Social Studies最新文献

{"title":"GERAKAN SEMPALAN AHMADIYAH :DARI FENOMENA URBAN KEAGAMAAN REFORMIS KE MESSIANIS-INTROVERSIONIS","authors":"Nunu Burhanuddin","doi":"10.30983/islam_realitas.v1i2.43","DOIUrl":"https://doi.org/10.30983/islam_realitas.v1i2.43","url":null,"abstract":"The phenomenon of fragment movement in Indonesia nowaday becomes very popular along with the lunge and the accompanying notes. Recently, it is reported the existence of fragment such as the Ismailis, Baatinites, and Qaramithah of the Shiite sect; Bahaiyyah and Ahmadiyah, and so on. The topic of this study is the existence of Ahmadiyah, a fragment drifts in Islam of this country and has aroused many debates, even leads to chaos. This study used three instruments, namely concepts, propositions and theories. The three instruments is a methodology to clarify the limits and substance of the examined. From the result of research, it can be explained that the Ahmadiyah initially present itself (in India-Pakistan and also in Indonesia) as a religious reformer sect, submissive to justice and nationality. Then, Ahmadiyah becomes very messianic-introversionis and avoid the activities outside their own circles. Ahmadiyya ever involved in Islamisation process of Indonesian scholars during the colonial era, then changed by eliminating its function as a pioneer reformism and rationalism in Islam. \u0000 \u0000Fenomena gerakan sempalan di Indonesia dewasa ini menjadi sangat populer seiring dengan sepak terjang dan catatan yang menyertainya. Belakangan ramai diberitakan keberadaan aliran sempalan seperti  Ismailiyah, Batiniyah, dan Qaramithah dari sekte Syiah;  Bahaiyyah dan Ahmadiyah, dan sebagainya. Pada aras ini eksistensi kelompok sempalan yang diteliti adalah Ahmadiyyah, suatu aliran yang menyempal dalam agama Islam di tanah air dan telah menuai banyak perdebatan, dan bahkan memicu terjadinya chaos. Penelitian ini menggunakan tiga instrumen yaitu konsep, proposisi dan teori. Ketiga intrumen ini merupakan bangunan metodologi untuk memperjelas batasan dan substansi yang dikaji. Dari hasil penelitian dapat diuraikan bahwa Ahmadiyah pada mulanya menampilkan diri (di India-Pakistan dan juga di Indonesia) sebagai aliran keagamaan reformis, berkhidmat kepada keadilan dan kebangsaan. Belakangan Ahmadiyah menjadi sangat messianis-introversionis dan menghindar dari kegiatan di luar kalangan mereka sendiri. Ahmadiyah yang pernah memainkan pengislaman kaum terdidik di Indonesia pada masa penjajahan, kemudian berubah dengan menghilangkan fungsinya sebagai pelopor reformisme dan rasionalisme dalam Islam","PeriodicalId":342561,"journal":{"name":"Islam Realitas: Journal of Islamic and Social Studies","volume":"97 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-02-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122558269","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":"ANALISIS NILAI-NILAI TRADISI TURUN MANDI DALAM MASYARAKAT MINANGKABAU DI KANAGARIAN SELAYO KAB. SOLOK","authors":"Januar Januar","doi":"10.30983/islam_realitas.v1i2.49","DOIUrl":"https://doi.org/10.30983/islam_realitas.v1i2.49","url":null,"abstract":"<p><strong><em>Abstract</em></strong></p><p><em>Tradition</em><em> </em><em>of ‘turun mandi’ </em><em>in Minangkabau, especially</em><em> in Solok, Kenagarian Selayo is a hereditary tradition, and it is a tradition to be grateful for the blessings given by Allah in the form of a newborn baby. Before the tradition done, there are various preparations prepared by the baby's mother’s family, and also from the ‘bako’. The values contained in the tradition ‘turun mandi’ in kenagarian Selayo is to introduce children to the natural environment, feel the diversity of life and strengthen the relationship between father’s family and mother's family.</em></p><p>Keywords: Analysis Values, Traditions of ‘Turun Mandi’, Minangkabau</p><p> </p><p><strong>Abstrak</strong></p><p><strong> </strong></p><p>Tradisi turun mandi dalam masyarakat Minangkabau di kenagarian Selayo Kabupaten Solok merupakan tradisi yang turun temurun, dan merupakan tradisi untuk mensyukuri atas nikmat yang diberikan oleh Allah SWT berupa bayi yang baru lahir. Sebelum pelaksanaan turun mandi, ada berbagai persiapan yang dipersiapkan oleh keluarga ibu bayi, dan juga dari pihak bako bayi. Nilai-nilai yang terdapat dalam tradisi turun mandi di kenegarian Selayo ini adalah memperkenalkan anak dengan lingkungan alam  skitarnya, merasakan aneka ragam kehidupan dan mempererat hubungan silaturrahmi antara keluarga ayah dan keluarga ibu.</p><p class=\"Affiliation\"><strong>Kata Kunci</strong>: Analisis Nilai, Tradisi Turun Mandi, Minangkabau</p>","PeriodicalId":342561,"journal":{"name":"Islam Realitas: Journal of Islamic and Social Studies","volume":"34 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-02-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126886532","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":"COMPARING PATHWAYS AND OUTCOME FOR PATANI MUSLIM WOMEN OF DIFFERENT EDUCATION SYSTEMS SINCE 1959","authors":"Taweeluck Pollachom","doi":"10.30983/ISLAM_REALITAS.V1I2.44","DOIUrl":"https://doi.org/10.30983/ISLAM_REALITAS.V1I2.44","url":null,"abstract":"</strong></p><p><em>A new era of resolving the conflicts in the three </em><em>s</em><em>outhern border prov</em><em>i</em><em>nces of  Thailand began in the time of Field Marshal Sarit Thana</em><em>r</em><em>at  (1959-1963), with an assimilationist policy toward the Malay Muslims of the th</em><em>r</em><em>ee southern  prov</em><em>i</em><em>nces. This involved not only assimilation through  educat</em><em>i</em><em>onal</em><em>, </em><em>econom</em><em>i</em><em>c</em><em>, </em><em>and social development policies but also assimilation of the Malay Muslims in the </em><em>s</em><em>outhe</em><em>r</em><em>n border provinces with the Muslims of the central a</em><em>r</em><em>eas of Thailand through variou sgovernment  projects</em><em>, </em><em>such as the </em><em>dhammacharika </em><em>project. These p</em><em>r</em><em>ojects initially began with an emphasis on the </em><em>r</em><em>eligious leaders of the communit</em><em>i</em><em>es</em><em>, </em><em>on bringing Muslim students on field trips to Bangkok</em><em>, </em><em>and on provid</em><em>i</em><em>ng  instruction  and training  for  Muslim  women</em><em>. </em><em>All of these projects received support  from various M</em><em>u</em><em>s</em><em>l</em><em>im as</em><em>s</em><em>oc</em><em>i</em><em>ations and organizations </em><em>in </em><em>central Thailand. Eventhough this assimilationist  policy might be v</em><em>i</em><em>ewed as destroying the religio</em><em>u</em><em>s and cultural identity of Malay-Muslims in Yala</em><em>, </em><em>Pattani, and Narathiwat provinces</em><em>. </em><em>The field research data show that not only their educat</em><em>i</em><em>on routes correlate with differences of status, family background</em><em>, </em><em>class, and degree of austerity inreligious practice</em><em>, </em><em>but the differences among the Muslim countries where they studied also have important  effects on their identity formation  and consequent  Malay-Muslim  consciousness</em><em>. </em><em>All of these differences  also had significant effects on their social roles and statuses after returning to work in their hometown  areas, and have also had important  effects on the ways </em><em>i</em><em>n which Muslim women of this area display the</em><em>i</em><em>r piety.</em></p><p><strong><em> </em></strong></p><p> \u0000Era baru menyelesaikan konflik etnik Thailand di tiga provinsi perbatasan selatan telah dimulai pada saat Field Marshal Sarit Thanarat (1959-1963), dengan kebijakan asimilasi terhadap Muslim Melayu. Hal ini tidak hanya melibatkan asimilasi melalui kebijakan pendidikan, ekonomi, dan sosial tetapi juga asimilasi Muslim Mayu dengan Muslim dari daerah Thai pusat melalui berbagai proyek pemerintah, seperti proyek <em>dhammacharika</em>. Proyek-proyek ini awalnya dimulai dengan penekanan pada para pemimpin agama dari masyarakat, untuk membawa siswa Muslim dengan kunjungan lapangan ke Bangkok, dan pelatihan bagi perempuan Muslim. Semua proyek ini mendapat duku","PeriodicalId":342561,"journal":{"name":"Islam Realitas: Journal of Islamic and Social Studies","volume":"37 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-02-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127743394","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":"POS-ISLAMISME “ILMU” EKONOMI ISLAM DI ERA URBAN DAN MULTIKULTURALISME","authors":"A. Rahman","doi":"10.30983/ISLAM_REALITAS.V1I2.46","DOIUrl":"https://doi.org/10.30983/ISLAM_REALITAS.V1I2.46","url":null,"abstract":"<p><em>Islamic economics was born from the spirit of Islamization of science. It was a response to the problems and realities of Muslims who face malaise in the middle of the feud ideologies of capitalism and socialism. However, after the Islamisation process took place, there were some fundamental problems: the hegemony of the market, popularism of Islamic economics as a result of the crisis of epistemology. This is the new face of Islamic economics stub of post-Islamism. </em><em>The </em><em>economic problems, particularly in Indonesia, should be viewed as a complex</em><em> things</em><em>, then </em><em>analyze</em><em> and </em><em>tie the</em><em> formulation </em><em>of </em><em>solution must also</em><em>be done by</em><em> the complex or plura</em><em>l </em><em>approach. For this purpose, it would be required a pilot of a systematic framework of Islamic economics epistemology in the world view of Islam. At this point, indonesialize the Islamic economics is part of efforts to establish an economic framework in accordance with the spirit and rich culture of indigenous people of Indonesia. Moreover, in the context of the postmodernist paradigm of economic development, local </em><em>wisdom</em><em> should </em><em>be </em><em>involve</em><em>d</em><em> in economic development which is an effort to </em><em>actua</em><em>lize </em><em>the </em><em>sustainable economic development <strong></strong></em></p> \u0000 \u0000Sebagai disiplin ilmu, ekonomi Islam lahir dari semangat islamisasi ilmu pengetahuan. Ia merupakan respon terhadap persoalan dan realitas umat muslim yang mengalami <em>malaise </em>di tengah perseteruan ideologi kapitalisme dan sosialisme. Namun, setelah proses islamisasi itu berlangsung, terdapat persoalan mendasar: yaitu hegemoni pasar, popularisme ekonomi Islam sebagai dampak dari krisis epistemologi. Inilah yang menjadi wajah baru rintisan ilmu ekonomi islam pos-islamisme. Berangkat dari permasalahan ekonomi, khususnya di Indonesia, semestinya dilihat secara kompleks, maka mengurai dan merajut formulasi solusinya harus pula dengan pendekatan yang kompleks atau plural. Untuk tujuan ini, maka diperlukan sebuah rintisan kerangka epistemologi ekonomi Islam yang tersistem dalam <em>world view </em>Islam Pada titik ini, mengindonesiakan ekonomi Islam merupakan bagian dari upaya membentuk kerangka ekonomi yang sesuai dengan nafas budaya dan kearifan lokal masyarakat Indonesia yang sangat kaya. Terlebih, dalam konteks paradigma pembangunan ekonomi pascamodernis, semestinya melibatkan kearifan lokal dalam pembangunan ekonomi yang merupakan upaya mewujudkan pembangunan ekonomi yang berkelanjutan (<em>sustainable development)</em>","PeriodicalId":342561,"journal":{"name":"Islam Realitas: Journal of Islamic and Social Studies","volume":"16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-02-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127762616","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":"PERANAN PUSAT PELAYANAN TERPADU PEMBERDAYAAN PEREMPUAN DAN ANAK (P2TP2A) DALAM MENGHAPUSKAN KEKERASAN DALAM RUMAH TANGGA (KDRT) DI KOTA BUKITTINGGI","authors":"Rafikah Rafikah","doi":"10.30983/ISLAM_REALITAS.V1I2.48","DOIUrl":"https://doi.org/10.30983/ISLAM_REALITAS.V1I2.48","url":null,"abstract":"Violence in the house-hold (domestic violence) becomes an important issue in recent decades. According to the World Health Organization (WHO) between 40 to 70 percent of women in the world die for the violence in the household. In Indonesia, over the years the number of victims of domestic violence is increasing, so that led to the nativity of Law No. 23, 2004. By the law, there will be the power of law to govern the domestic violence cases in Indonesia, as well as an effort to overcome the problem of domestic violence in Indonesia. In order to provide the services for victims of violence at the Women and Child Protection, the Ministry of Women's Empowerment and Child Protection (State Ministry of PP & PA) formed the Integrated Service Center for Women's Empowerment and Child (P2TP2A), special for Bukittinggi. Women's Empowerment and Child Protection (P2TP2A) Bukittinggi is an integrated activity center that provides services for women and children victims of violence in Bukittinggi which includes information services, psychological and legal consultation, assistance and advocacy as well as medical services. \u0000 \u0000Kekerasan Dalam Rumah Tangga (KDRT) menjadi isu penting dalam beberapa dekade terakhir ini. Menurut laporan World Health Organization (WHO) antara 40 hingga 70 persen perempuan di dunia meninggal akibat kekerasan yang terjadi dalam rumah tangga. Di Indonesia, dari tahun ke tahun jumlah korban KDRT selalu meningkat, sehingga mendorong lahirnya Undang-Undang No. 23 tahun 2004. Dengan Undang-undang tersebut, ada kekuatan hukum yang mengatur masalah kasus KDRT di Indonesia, sekaligus sebagai salah satu upaya untuk mengatasi permasalahan KDRT di Indonesia.  Secara spesifik, untuk memberikan pelayanan bagi korban kekerasan pada Perempuan dan Perlindungan Anak, Kementerian Negara Pemberdayaan Perempuan dan Perlindungan Anak (Kemeneg PP &PA) membentuk Pusat pelayanan Terpadu Pemberdayaan Perempuan dan Anak (P2TP2A). khusus Kota Bukittinggi. Pemberdayaan Perempuan dan Perlindungan Anak (P2TP2A) kota Bukittinggi adalah pusat kegiatan terpadu yang menyediakan pelayanan bagi perempuan dan anak korban kekerasan di Bukittinggi yang meliputi pelayanan informasi, konsultasi psikologis dan hukum, pendampingan dan advokasi serta pelayanan medis","PeriodicalId":342561,"journal":{"name":"Islam Realitas: Journal of Islamic and Social Studies","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-02-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128412746","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":"KEBERAGAMAN MASYARAKAT ADAT CIKONDANG DALAM MENGHADAPI MODERNISASI","authors":"D. Miharja","doi":"10.30983/ISLAM_REALITAS.V1I1.11","DOIUrl":"https://doi.org/10.30983/ISLAM_REALITAS.V1I1.11","url":null,"abstract":"The influence of modernization is not only applied to a society that access various products of modernization easily, which is known as the city people; however, it is also felt by the remote and indigenous communities, such as the people of Cikondang. The research reveals how the indigenous people of Cikondang are understanding of religion and modernization is, as well as how the influence of modernization of the religious life of indigenous people of Cikondang. This study used a qualitative descriptive method and phenomenological approach. The conclusions are first, that the understanding of indigenous people of Cikondang of religion is very strong, especially to Islam in welcoming the various moments of life experienced by organizing various religious rituals. Second, the understanding of Cikondang’s of the presence of modernization as a period that has to be undergone and passed. Third, the indigenous people of Cikondang respond modernization well and use the products of modernization. \u0000 \u0000Berbicara pengaruh modernisasi, ternyata tidak hanya berlaku pada suatu masyarakat yang sangat mudah mengakses berbagai produk modernisasi atau lebih dikenal dengan masyarakat kota. Pengaruh modernisasi pun dirasakan oleh masyarakat yang ada di pedalaman atau masyarakat adat sekalipun, seperti halnya yang terjadi pada masyarakat adat Cikondang. Penelitian ini mengungkap tentang bagaimana pemahaman masyarakat adat Cikondang terhadap agama dan modernisasi, serta bagaimana pengaruh modernisasi terhadap kehidupan keberagamaan masyarakat adat Cikondang. Penelitian ini menggunakan metode deskriptif kualitatif dengan pendekatan fenomenologis. Kesimpulan penelitian yang diperoleh adalah; pertama, bahwa pemahaman masyarakat adat Cikondang terhadap agama, begitu kuat terhadap Islam terutama dalam menyambut berbagai moment kehidupan yang dialaminya dengan menyelenggarakan berbagai ritual keagamaan. Kedua, pemahaman masyarakat adat Cikondang terhadap hadirnya modernisasi sebagai suatu keadaan zaman yang mau tidak mau harus dialami dan dilalui. Ketiga, Masyarakat adat Cikondang merespon modernisasi dengan baik dan memakai produk hasil modernisasi.","PeriodicalId":342561,"journal":{"name":"Islam Realitas: Journal of Islamic and Social Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125745093","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":"PLURALISME DI TENGAH MASYARAKAT SANTRI MINANG SEBUAH PENGENALAN PLURALITAS LOKAL DI SUMATERA BARAT","authors":"Wanda Fitri","doi":"10.30983/islam_realitas.v1i1.12","DOIUrl":"https://doi.org/10.30983/islam_realitas.v1i1.12","url":null,"abstract":"The diversity of religious life in West Sumatra and Padang generally, is not different from the other regions in Indonesia which runs with a commitment to freedom of religion. Religious tolerance shown by the local community over the other religions, in the limits for other religions does not disturb and interfere with their religion. Although majority of the Minang community with Islam as their religion but there should not be a case of oppression or exclusion of other religions. This principle is upheld and into the control of social behavior in social life. Understanding of the local community in the city of Padang on the concept of religious pluralism was different from the concept of MUI and liberal groups. People understand not in the frame of theoretical pluralism, but rather the practical significance and applicable. Principally, Islam in Minangkabau is known as egalitarian society. It is an open advice to anyone through local value (dimana bumi dipijak disitu langit dijunjung) and then expressed through a model of tolerance that is packaged in a cultural figure or more precisely the formula of social relationships naturally. \u0000 \u0000Keragaman hidup beragama di Sumatera Barat dan Kota Padang umumnya tidak berbeda dengan daerah lain di Indonesia yang berjalan dengan sebuah komitmen akan kebebasan beragama. Toleransi beragama yang diperlihatkan oleh masyarakat lokal lebih kepada agama lain dalam batasan selama agama-agama lain tidak menganggu dan mencampuri agama mereka. Meski masyarakat Minang adalah kelompok mayoritas dengan Islam sebagai agama mereka namun tidak boleh ada kasus penindasan atau pengucilan terhadap agama lain. Prinsip ini dipegang erat dan menjadi kontrol terhadap perilaku sosial dalam hidup bermasyarakat. Pemahaman masyarakat lokal di Kota Padang tentang konsep pluralisme agama ternyata berbeda dari konsep MUI maupun kelompok liberal. Masyarakat memahami pluralisme tidak dalam bingkai teoritis tetapi lebih kepada makna praktis dan aplikatif. Pada Prinsipnya, Islam di Minangkabau dikenal sebagai masyarakat yang egaliter. Untuk konteks anjuran terbuka kepada siapapun melalui nilai lokal (dimana bumi dipijak disitu langit dijunjung) kemudian diekspresikan melalui model toleransi yang dikemas dalam sosok kultural atau lebih tepatnya formula hubungan -hubungan sosial secara natural.","PeriodicalId":342561,"journal":{"name":"Islam Realitas: Journal of Islamic and Social Studies","volume":"127 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130400409","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":"PERANAN LEMBAGA KEAGAMAAN LOKAL DALAM MELAHIRKAN DAN MENGAWAL FATWA KEAGAMAAN (Studi Terhadap Peran Majelis Ulama Nagari Guguak Tabek Sarojo Kecamatan IV Koto Kabupaten Agam)","authors":"B. Busyro","doi":"10.30983/islam_realitas.v1i1.9","DOIUrl":"https://doi.org/10.30983/islam_realitas.v1i1.9","url":null,"abstract":"Majelis Ulama Nagari (MUNA) Nagari Guguak Tabek Sarojo as local religious institution which is formed along with the shift from village administration to village government. The main responsibility which is administered by MUNA is to maintain the diversity of Muslim in order not to deviate from the rules of God. As a result, MUNA gives “fatwa” and watches “fatwa” which has been formed by officials religious institutions. From the research, it was found that MUNA Guguak Tabek Sarojo should have power in order to overcome all problems faced by most of religious community that was by doing ‘Mudzakarah” in order to give legal solution (fatwa); generally, MUNA Guguak Tabek Sarojo had followed the procedures in formed of religious rule (fatwa) which was started from question from the society or dorp, then discussed in mudzakarah and involved in discussion with religious leaders who were competence in their fields, and always kept up to the source of Islam, Al Quran, tradition, religious leader’s agreement, and Qiyas. The decision about religion will not be confused with custom and tradition admitted in a dorp. \u0000 \u0000Majelis Ulama Nagari (MUNA) Nagari Guguak Tabek Sarojo sebagai lembaga agama setempat yang dibentuk bersama dengan pergeseran dari pemerintahan desa kepada pemerintah desa. Tanggung jawab utama yang dikelola oleh MUNA adalah untuk mempertahankan keragaman Muslim agar tidak menyimpang dari aturan Allah. Akibatnya, MUNA memberikan \"fatwa\" dan jam tangan \"fatwa\" yang telah dibentuk oleh pejabat lembaga-lembaga keagamaan. Dari hasil penelitian, ditemukan bahwa MUNA Guguak Tabek Sarojo harus memiliki kekuatan untuk mengatasi semua masalah yang dihadapi oleh sebagian besar komunitas agama yang dengan melakukan 'Mudzakarah \"untuk memberikan solusi hukum (fatwa); umumnya, MUNA Guguak Tabek Sarojo mengikuti prosedur dalam membentuk pemerintahan agama (fatwa) yang dimulai dari pertanyaan dari masyarakat atau dorp, dibahas dalam mudzakarah dan terlibat dalam diskusi dengan para pemimpin agama yang kompetensi di bidangnya, dan selalu terus sampai ke sumber Islam, Al Quran, tradisi, kesepakatan pemimpin agama itu, dan Qiyas. Keputusan tentang agama tidak akan bingung dengan adat dan tradisi mengakui dalam sebuah dorp.","PeriodicalId":342561,"journal":{"name":"Islam Realitas: Journal of Islamic and Social Studies","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120982165","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":"TRADISI LOKAL PAGANG GADAI DALAM MASYARAKAT MINAGKABAU","authors":"Hasneni Hasneni","doi":"10.30983/ISLAM_REALITAS.V1I1.6","DOIUrl":"https://doi.org/10.30983/ISLAM_REALITAS.V1I1.6","url":null,"abstract":"The implementation of ‘pagang gadai’ in Minangkabau’s local tradition is the lending agreement by giving assurance to the borrower, as long as the debt is not paid yet, so the assurance is still held by the borrower. This tradition arose through the principle of communal land ownership in Minangkabau’s maternal lineage that communal land ownership is not a private poverty and it cannot be traded. Thus, this local tradition came from an agreement that the main purpose was to help people inside the community. Moreover, it also has social function because most of people who pawn and lien holder is still in one community, in one tribe, and in one region. Besides, Islam came to Minangkabau when the tradition of “pagang gadai” had been a habitual tradition from generation to generation. However, in some views this tradition is contrary to Islamic rules; whether the pawning materials can be used by the pawning receiver. \u0000 \u0000Pelaksanaan pagang gadai dalam tradisi lokal adat Minangkabau adalah perjanjian pinjam meminjam dengan memberikan jaminan kepada si peminjam, selama hutung itu belum dibayar maka barang jaminan akan tetap berada di tangan si peminjam. Tradisi ini muncul di tengah prinsip kepemilikan tanah yang bersifat komunal dalam adat matrineal Minangkabau bahwa tanah milik komunal adalah tanah yang tidak dimiliki secara privat dan tidak boleh diperjualbelikan. Sehingga tradisi lokal pagang gadai ini timbul dari suatu perjanjian yang bersifat tolong menolong, berfungsi sosial, sebab kebanyakan orang yang mengadaikan dan si pemegang gadai adalah orang yang masih sekaum, sesuku, dan sejauh-jauhnya adalah senagari. Di samping itu, Islam masuk ke dalam masyarakat adat Minangkabau disaat tradisi pagang gadai telah menjadi kebiasaan turun temurun masyarakatnya. Namun dalam beberapa pandangan, tradisi pagang gadai ini terdapat pertentangan dengan apa yang diatur oleh hukum Islam. Pertentangan terjadi dalam hak apakah barang gadaian itu boleh dimanfaatkan oleh si penerima gadai.","PeriodicalId":342561,"journal":{"name":"Islam Realitas: Journal of Islamic and Social Studies","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121283386","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":"“MALIEK BULAN” SEBUAH TRADISI LOKAL PENGIKUT TAREKAT SYATTHARIYYAH DI KOTO TUO AGAM","authors":"Adlan Sanur Tarihoran","doi":"10.30983/ISLAM_REALITAS.V1I1.10","DOIUrl":"https://doi.org/10.30983/ISLAM_REALITAS.V1I1.10","url":null,"abstract":"”Maliek Bulan” is the annual tradition which is held by the Tareqat Syattariyah people in West Sumatera. Ulakan Padang Pariaman and also Koto Tuo Agam are the locations that usually become places in order to held “Maliek Bulan”. This study was going to observe in depth about the process of “Maliek Bulan” that was held by Syattariyah people in Koto Tuo Agam. This study was explorative research which is focused on finding the phenomenon with the qualitative approach. In studying the social phenomenon is to explain and analyze human’s and group’s behavior. “Maliek Bulan” for Syatthariah people in West Sumatera generally and especially for the group of Syattariyah people who come to Koto Tuo is becoming a routine ocassion in every beginning of Ramadhan or the moment in deciding when to begin fasting in Ramadhan. Morover, it is become a tradition which is held by the most people in Ulakan Padang Parriaman and Koto Tuo Agam. \u0000 \u0000“Maliek Bulan” merupakan tradisi tahunan yang dilaksanakan oleh pengikut tareqat Syattariyah di Sumatera Barat. Lokasi yang biasanya menjadi tempat “maliek bulan” selain di Ulakan Padang Pariaman juga di Koto Tuo Agam. Penelitian ini ingin melihat lebih jauh tentang prosesi melihat bulan yang dilaksanakan oleh pengikut Syattariyah di Koto Tuo Agam tersebut. Penelitian ini merupakan suatu penelitian penjajagan (eksplorative research) yang memfokuskan studinya pada berupaya menemukan dengan pendekatan kualitatif. Dimana untuk mempelajari fenomena sosial dengan tujuan menjelaskan dan menganalisa perilaku manusia dan kelompok. Melihat Bulan bagi jam’ah Syattariyah umumnya di Sumatera Barat dan lebih khususnya bagi kalangan jama’ah Syattariyah yang datang ke Koto Tuo sudah menjadi agenda rutin setiap awal bulan ramadhan atau penentuan kapan dimulainya berpuasa. Bahkan lebih jauh dari itu sudah menjadi tradisi dilakukan dengan porsi jam’ah yang banyak di Ulakan Padang Pariaman dan Koto Tuo Agam.","PeriodicalId":342561,"journal":{"name":"Islam Realitas: Journal of Islamic and Social Studies","volume":"79 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130682567","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}