Islamic Rituals, Beliefs, and Pilgrimage

2001 ◽  
pp. 256-273
Keyword(s):  
Islamic Rituals

scholarly journals RITUAL DAN NILAI ISLAMI DALAM FOLKLOR JAWA

2015 ◽  
Vol 13 (2) ◽  
pp. 112-122
Author(s):  
Bani Sudardi
Keyword(s):  
Qualitative Research ◽  
Content Analysis ◽  
Research Method ◽  
Qualitative Research Method ◽  
Depth Interview ◽  
Islamic Values ◽  
Islamic Rituals

This research is about ritual and Islamic value in Javanese folklore. The research shows that Islamic values are found in many Javanese ritual and mixed with the former ritual. The former ritual is added with Islamic values e.g. reciting Holly Quran, pray, or appeared with Islamic characters such as Nabi Sulaiman, Nabi Khidir and Syaikh Karim. The method is qualitative research method along with observation, in-depth interview, and content analysis. The Islamic rituals have growth rapidly since Islam became the ideology of Mataram Kingdom/ Kasunanan. Islam is legitimated by the story of Brawijaya (latest Majapahit’s king) who believe and convert to Islam and change his name to be Sunan Lawu. The forms of Islamic ritual are sadranan (ritual in cemetery), reciting Yaasin together, praying, marriage ritual, and grebeg in Kasunanan Palace.

Islamiske renhedskategorier

1997 ◽  
Author(s):  
Kate Østergaard Jacobsen
Keyword(s):  
Human Body ◽  
The Public ◽  
Public Baths ◽  
Local Traditions ◽  
Common Logic ◽  
Islamic Rituals

Tahāra, the Islamic regulations of purity are discussed as they appear in the Islamic scriptures, and as they are practised in Morocco during visits to the public baths, hammām. The formal and local traditions are not considered as opposites, but they are demonstrated to be interacting in a common logic. It is pointed out that impurity is mainly connected to activities necessary for the reproduction of the human body. Consequently, it is proposed that the ablution and the visit to hammām are ways to transcend the earthly condition and prepare for a connection to God. Furthermore, it is suggested that Tahāra, as a system of meaning, can function as an approach to the analysis of other Islamic rituals, for example the fast of Ramadan.

scholarly journals Tarekat “Semi Mandiri”: Prototipe Ritual Masyarakat Pedesaan Madura

ULUMUNA ◽  
2010 ◽  
Vol 14 (2) ◽  
pp. 369-388
Author(s):  
Imam Amrusi Jailani
Keyword(s):  
Functional Approach ◽  
Scholarly Research ◽  
Rural People ◽  
Islamic Rituals

This study explores the phenomena of studying local rituals in Islam, which often become a focus of scholarly research. The studies of local Islam often reveal the map and the sketch of the developed various local rituals of Islam such as tarekat, tahlil and slametan. Scholars and experts have attempted to research these phenomena and employed diverse approaches to explain them. Most of them used textual and contextual approaches. Others sought to use structural and functional approach.  Their study help explain the pattern and the attitude of Islamic rituals among certain people. One example pertains to the explanation of the most rural people, especially in Madura East Java regarding their practice of local Islam. One of the fundinds of such scholalrly research asserts that the poeple in the region  conduct their rituals independently, without a medium of teachers and pupils.

scholarly journals Model Pemberdayaan Ekonomi Mualaf Oleh Lembaga Amil Zakat: Studi Kasus LAZ BMH Pada Mualaf Suku Tengger

2017 ◽  
Vol 4 (4) ◽  
pp. 281
Author(s):  
Andika Ramadhanu ◽  
Tika Widiastuti
Keyword(s):  
Data Reduction ◽  
Economic Empowerment ◽  
Empowerment Model ◽  
Qualitative Descriptive ◽  
Descriptive Approach ◽  
Study Case ◽  
Participatory Observation ◽  
Islamic Rituals

The study aims to understand the economic empowerment model of Muslim converts by amil zakat institution, taking what LAZ BMH has done to Tengger’s Muslim converts as study case. Using qualitative descriptive approach with study case, the data collected through interviews with empowerment manager of BMH, Tengger’s Muslim converts, and the preacher, direct participatory observation, as well as documentation. In validating the data, this study uses data triangulation technique before analyzing through data reduction, presentation, and conclusion. The results of this study indicate that BMH has a role in economic empowerment of Tengger’s Muslim converts. It could be seen through their resurgent Islamic rituals, still-good relationships with their neighbors, and their success in making ends meet. Not only economically empowered, Tengger’s Muslim converts also become religiously stronger.

scholarly journals ISLAMIC PRINCIPLES AND WORLD PRINCIPLES OF THE STATE

2019 ◽  
pp. 53-55
Author(s):  
Elza Shamuratova
Keyword(s):  
The State ◽  
Family Education ◽  
Islamic Religion ◽  
Main Factor ◽  
Islamic Rituals

In this article constituting family education based on the Islamic religion and keeping its productive perfectly, its systematic, consistency, continuity key results are main factor in Islamic rituals its consistency is the process of development of Islamic knowledge according to teaching youngsters from simplicity to complexity stages. And its systematic relation is identified with person’s upbringing which is impossible with family education and it is not neglected in our country.

scholarly journals THE ROLE OF AL-JAILAINI’S HAGIOGRAPHY AMONG JAVANESE MUSLIMS IN YOGYAKARTA

2018 ◽  
Vol 20 (2) ◽  
pp. 135
Author(s):  
Abdul Munip
Keyword(s):  
Qualitative Method ◽  
Educational Values ◽  
Group Solidarity ◽  
Depth Interviews ◽  
Internal Group ◽  
Islamic Rituals

<p><em>The Islamic rituals in Indonesia have been studied from several perspectives by many scholars. The rituals are usually performed by using several tools, and the text is most used and read in every ritual. However, the studies do not explain the text used in the rituals comprehensively. Therefore, this paper is meant to describe the roles or functions of the text used in the manaqiban ritual performed by Jamaah Aolia Gunung Kidul Yogyakarta. Using a qualitative method based on participate observations and in-depth interviews, the study finds that an-Nur al-burhani, a Javanese translation of al-Jailani ’s hagiography, is the crucial tool in the ritual. The text is merely a historical book about the miracles of al-Jailani , but it has been sacred and transformed with several functions. First, the text serves as a manual for performing the manaqiban. Second, the text as a sacred mantra must be read in the ritual. Third, the text can serve as a consolation for the participants. Fourth, the text serves as a binder for internal group solidarity. Fifth, the text as a source of educational values.</em></p><p><br /><em>Ritual Islam di Indonesia telah diteliti dari beberapa perspektif oleh para ilmuwan. Biasanya, ritual dilakukan dengan menggunakan beberapa sarana, dan teks adalah sarana yang paling digunakan dan dibaca dalam setiap ritual. Namun demikian, beberapa hasil penelitian tersebut tidak menjelaskan teks yang digunakan dalam ritual secara komprehensif. Oleh karena itu, artikel ini dimaksudkan untuk menggambarkan peran dan fungsi teks dalam ritual manaqiban yang diselenggarakan oleh Jamaah Aolia Gunung Kidul Yogyakarta. Dengan menggunakan pengamatan partisipatif dan wawancara mendalam, penelitian ini menemukan bahwa an-Nur al-burhani, sebuah buku terjemahan berbahasa Jawa dari hagiografi al-Jailani, adalah sarana terpenting dalam ritual. Teks buku ini pada dasarnya hanyalah narasi tentang karamah al-Jailani, namun telah diskralkan sehingga memiliki beberapa fungsi. Pertama, teks sebagai manual dalam pelaksanaan manaqiban. Kedua, teks sebagai sebuah mantra sakral yang harus dibaca dalam ritual. Ketiga, teks dapat berfungsi sebagai hiburan bagi para peserta. Keempat, teks berfungsi sebagai pengikat solidaritas internal. Kelima, teks sebagai sumber nilai pendidikan.</em></p>

A Journey to a “Pure Islam”

2012 ◽  
Vol 22 (2) ◽  
pp. 348-365 ◽  
Author(s):  
Susanne Stadlbauer
Keyword(s):  
Faith Development ◽  
Muslim Women ◽  
Binary Opposition ◽  
Student Group ◽  
Religious Rituals ◽  
The Past ◽  
Time Space ◽  
Muslim Men ◽  
The Times ◽  
Islamic Rituals

This paper focuses on time, space, and identity relations in narratives of Muslim women in an Islamic student group in Colorado, who use autobiographies of how their faith developed for countering stereotypes of Islam and Muslims in post 9/11 America. In these faith development narratives, these women, who were born and raised in Islam, strive to dispel the often abstract media claims of Muslim women being oppressed by Muslim men and by Islamic doctrines, as well as being behind the times, stagnant in the past, or simply anti-modern, anti-secular, or anti-American. In narrating how they have progressed from unknowing children socialized into Islam to knowledgeable adults, the women decontextualize, and thereby idealize, Islam to stress their agency and individuality. The women resignify Islamic rituals, such as the salat (praying five times a day), sawn (fasting during Ramadan), and hijab (wearing the head scarf), by delinking them from the often criticized materialistic and pure-repetitious nature characteristic of religious rituals of the pre-modern. Instead, they project these rituals as self-disciplining and self-realizing practices very much in line with modern precepts of individuality and female emancipation. In their narratives, they reinforce the media’s binary opposition between America and Islam, reducing them to caricatures of a purely secular, somewhat ignorant, state and a perfect and pure religion, respectively.

Swearing by God: Muslim Oath-Taking in Late Medieval and Early Modern Christian Iberia

2014 ◽  
Vol 20 (2) ◽  
pp. 117-151 ◽  
Author(s):  
Belen Vicens
Keyword(s):  
Early Modern ◽  
Middle Ages ◽  
Late Medieval ◽  
Crown Of Aragon ◽  
Legal Texts ◽  
Islamic Rituals

Abstract This paper examines Muslim oaths found in Christian legal texts in late medieval and early modern Iberia, especially in the Crown of Aragon. Whereas lawmakers in Castile used Castilian to record Muslim oaths, in the kingdoms of Aragon and Valencia these formulas appeared in Arabic, though written in Latin characters. This paper traces the evolution of these Arabic formulas during four centuries, from the abbreviated forms of the twelfth and thirteenth centuries, such as “baylle ylloe,” to the more elaborate forms of the fifteenth and sixteenth centuries, which include references to the qibla (the direction of prayer), the Qurʾān, and Ramadan. Comparing these formulas with those found in Muslim legal compilations produced in Christian Iberia shows that despite different emphases (on location, timing, and manner of oath taking), both Christian and Muslim legal texts recognized and established that Muslims swear by God. Although attitudes towards Muslims grew increasingly hostile in the latter Middle Ages, this analysis of Muslim oaths shows that Arabic continued to mediate the legal interaction between the two communities and that Islamic rituals, as mentioned in the oaths, were still very much a part of the multicultural landscape of late medieval and early modern Iberia.

scholarly journals Hubungan Umara dan Ulama dalam Membentuk Kehidupan Sosio-Relijius di Aceh Darussalam Masa Sultan Iskandar Muda (The Relation of Umara and Ulama in Shaping Socio-Religious life in Aceh Darussalam under Sultan Iskandar Muda’s Period)

2016 ◽  
Vol 16 (2) ◽  
pp. 173
Author(s):  
Gazali Gazali
Keyword(s):  
Social Structure ◽  
East Asia ◽  
Social Problem ◽  
Social System ◽  
Religious Life ◽  
The Other ◽  
Spiritual Life ◽  
South East Asia ◽  
Other Hand ◽  
Islamic Rituals

ABSTRACTUmara (the ruler) and ulama (islamic scolar) are two elite groups which are showing an elemental instrument for developing Aceh Darussalam. In the age of Iskandar Muda, there is a truly work-grouping which are filling with many work of them. In the capital kingdom, Hamzah Fansuri and Syamsuddin as-Sumatra’i had played a multidimensional role for strengthern and eriching Aceh as a central Islamic knowledge and Malay literature in South East Asia. They had known as Islamic scholar, diplomat and bishop. Their existence in the sultan palace helped other Sultan’s cabinet for finishing many social problem, include acts arragement, legalizing an prudence and many more. In the other hand, the relation of ulama-umara also seen in village or out-palace life. There are a social system which is based on their activities. In people of Aceh’s ayes, their position regarded as a leader of social and spiritual life. Meunasah, a place that is used for, daily islamic rituals studying many various of islamic knowledge, discussion about social needing, is crowded by their activities. Teungku meunasah, ulama that is leading in meunasah, is the most outstanding men in their society. With keuchik, imeum mukim or uleebalang, they applicate the idea of developing humanity. There is a passion which is created from their bounderies. This article talks about how the relation of umara and ulama is working. This explanation presented their mutual undersatnsing to solve various problem of social-religious life. From that point, we can get some pictures which is describes how the condition of dynamic of social structure of Aceh.Keywords: Relation, Mutual-Working And Social-Religious LifeABSTRAKUmara (pemimpin) dan ulama (sarjana Islam) adalah dua grup elit yang menampilkan instrumen dasar dari perkembangan Aceh Darussalam. Di masa Sultan Iskandar Muda, banyak ditemukan produk-produk kerja sosial dari kerjasama mereka. Di ibukota kerajaan, Hamzah Fansuri dan Symasuddin as-Sumatra’i memainkan peran multiaspek guna mengembangkan Aceh sebagai pusat keilmuan dan sastra Melayu di Asia tenggara. Mereka dikenal sebagai sarjana Islam, diplomat, dan Syeikhul Islam. keberadaan mereka di istana Aceh ikut membantu Sultan dalam memecahkan pelbagai masalah sosial, termasuk menyusun undang-undang, menerbitkan kebijakan dan lain sebagainya. Di sisi lain, hubungan umara dan ulama juga terlihat di pedesaan Aceh. Di sana terdapat sistem sosial yang terbentuk karena keduanya. Di mata orang Aceh, kedudukan mereka diakui sebagai pemimpin dalam kehidupan sosial dan spiritual. Meunasah, suatu tempat yang biasa digunakan sebagai beribadah sehari-hari, belajar ilmu-ilmu agama dan bermusyawarah, diramaikan oleh aktivitas mereka. Teuku meunasah, ulama yang betanggung jawab di meunasah, adalah orang yang dimulyakan di lingkungannya. Bersama dengan keuchik, imeum mukim dan uleebalang mereka mengaplikasikan gagasan untuk mengembangkan kemanusiaan. Hubungan mereka dilingkupi oleh suatu kepaduan dalam bertindak. Artikel ini menerangkan tentang bagaimana relasi umara-ulama berjalan. Pemaparan ini menghadirkan suatu kesepemahaman bersama untuk menyelesaikan masalah sosio-relijius masyarakat. Pada titik ini, kita bisa memperoleh gambaran yang menjelaskan bagaimana kondisi pasang surut struktur sosial di Aceh.Kata kunci: Relasi, Kerja Sama, Kehidupan Sosio-Relijius.

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