Katalog Naskah Keagamaan Madura Volume 1

The cataloging of Madurese religious texts is carried out in stages based on location.In 2016, cataloging began with manuscripts collected in Sumenep.Although the Sumenep manuscripts collected in this catalog number in the hundreds,but actually can not cover the entire manuscript that is in allSumenep area which is divided into 27 districts. The existence of the manuscript inSumenep is different from other locations, because it is spread/stored in the middlecommunity, not united in some places.

Anuvaad - A Hindi-Sanskrit-Hindi Bilingual Machine Translation System using Rule-based Approach

Machine Translation is best alternative to traditional manual translation. The corpus of Sanskrit literature includes a rich tradition of philosophical and religious texts as well as poetry, music, drama, scientific, technical and other texts. Due to the modernization of tradition and languages, Sanskrit is not on everyone's lips. Translation makes it convenient for users to understand the unknown text. This paper presents a language Machine Translation System from Hindi to Sanskrit and Sanskrit to Hindi using a rule-based technique. We developed a machine translation tool 'anuvaad' which translates Sanskrit prose text into Hindi & vice versa. We also developed bi-lingual corpora to deal with Sanskrit and Hindi grammar rules and text applied rule based method to perform the translation. The experimental results on different 110 examples show that the proposed anuvaad tool achieves overall 93% accuracy for both types of translations. The objective of our work is to ensure confidentiality and multilingual support, which can be tedious and time consuming in case of manual translation.

Article 14: The Right to Freedom of Thought, Conscience, and Religion

Abstract‘There would be places of worship and religious texts from a variety of religions in each municipality.’ (Western Europe/Other)

PENDEKATAN MUBĀDALAH PERSPEKTIF FAQIHUDDIN ABDUL KODIR DALAM PEMAKNAAN HADIS KEPEMIMPINAN PEREMPUAN

<p>Interpretasi teks-teks keagamaan yang diyakini bias gender berimplikasi pada subordinasi dan marginalisasi perempuan dalam berbagai ranah kehidupan. Oleh karena itu, reinterpretasi mutlak diperlukan untuk memulihkan kesenjangan yang ada antara laki-laki dan perempuan. Kajian ini bertujuan memaparkan konsep dasar pendekatan <em>mubādalah</em> dalam perspektif Faqihuddin Abdul Kodir dan mengimplemetasikan pendekatan <em>mubādalah</em> dalam menginterpretasikan hadis kepemimpinan perempuan. Metode yang digunakan adalah penelitian studi literatur menggunakan teknik deskriptif-analitik. Sumber utama dari studi ini adalah buku <em>Qirā</em><em>’ah Mubādalah</em>, sedangkan sumber sekundernya adalah karya-karya ilmiah yang berkaitan dengan kajian. Hasil studi ini menunjukkan bahwa Faqihuddin Abdul Kodir adalah seorang mufassir feminis asal Indonesia, konsep <em>mubādalah</em> yang ia tawarkan melahirkan relasi ketersalingan yang adil terhadap laki-laki dan perempuan, termasuk dalam diskursus kepemimpinan perempuan, baik dalam ibadah maupun sosial-politik. Meskipun mayoritas ulama melarang perempuan menjadi pemimpin dalam shalat, namun keyakinan tersebut tidak berlaku dalam ranah sosial-politik karena berdasarkan perspektif <em>mubādalah</em>, kepemimpinan tidak didasarkan pada jenis kelamin, melainkan dapat diemban bagi mereka yang memiliki kapasitas dan kemampuan untuk memimpin, sehingga laki-laki dan perempuan dapat bekerjasama dalam menciptakan kemaslahatan di muka bumi.</p><p>[<strong><em>Mubādala</em> Approach in the Perspective of Faqihuddin Abdul Kodir on the Meaning of Women's Leadership Hadith</strong>. The interpretation of religious texts which is believed to be gender-biased has implications for the subordination and marginalization of women in various spheres of life. Therefore, reinterpretation is necessary to restore the existing gap between men and women. This study aims to explain the basic concepts of the <em>mubādalah</em> approach in Faqihuddin Abdul Kodir’s perspective and to implement the mubadalah approach in interpreting the hadiths of women's leadership. The method used is a literature study research using descriptive-analytic techniques. The main source of this study is the book <em>Qirā</em><em>’at Mubādala</em>, while the secondary sources are scientific works related to studies. The results of this study indicate that Faqihuddin Abdul Kodir is a feminist exegete from Indonesia, the concept of mubadalah that he offers creates a fair relationship of alienation towards men and women, including in the discourse of women's leadership, both in worship and socio-politics. The majority of scholars prohibit women from becoming prayer leaders, but this belief does not apply in the socio-political realm because based on the perspective of<strong><em> </em></strong><em>mubādala</em>, leadership is not based on gender, but can be carried out by those who have the capacity and ability to lead, so that they can work together in creating benefit on earth.]</p>

STUDI KITAB AL-JINAYAH ‘ALA AL-BUKHARI: Analisis Filosofis-Kritis Kritik Marwan Al-Kurdi Terhadap Zakaria Ouzon

<p>Meskipun dianggap sebagai kitab yang paling benar setelah al-Qur'an, dan merupakan kitab hadis paling sahih, <em>Shahih al-Bukhari</em> tidaklah terlepas dari berbagai kritik. Salah satu pemikir yang masif mengkritik kitab tersebut adalah Zakaria Ouzon, dimana pemikirannya dituangkan dalam sebuah karya yang berjudul <em>Jinayah al-Bukhari</em>. Namun, adalah Marwan al-Kurdi melalui karyanya <em>Al-Jinayah ‘ala al-Bukhari</em> yang kemudian memberikan kritik balasan terhadap karya Ouzon tersebut. Penelitian ini bertujuan untuk melihat pemikiran al-Kurdi dalam karyanya <em>Al-Jinayah ‘ala al-Bukhari </em>serta perbedaannya dengan Ouzon yang melakukan kritik terhadap <em>Sahih al-Bukhari</em>. Dengan menggunakan pendekatan ontologi, epistemologi, dan aksiologi dalam menganalisis, penelitian ini menemukan beberapa perbedaan mendasar yang menyebabkan keduanya sangat berbeda dalam memandang hadis. Pada tingkat ontologi, keduanya memiliki definisi dan pemahaman yang berbeda terhadap beberapa konsep penting dalam studi hadis. Keduanya juga berbeda pada tataran epistemologis, di mana Ouzon lebih mengutamakan rasionalitas daripada nas, yang berkebalikan dengan al-Kurdi. Sedangkan di level aksiologi, Ouzon bertujuan agar manusia menggunakan akal sehatnya untuk tidak tunduk pada teks yang dianggap sakral namun diskriminatif. Di sisi lain, kritik al-Kurdi bukan sekedar meluruskan kesalahan-kesalahan Ouzon. Lebih dari itu, dia berharap hadis tidak terus berkurang jumlahnya karena selalu menjadi bahan kritik para pemikir modern.</p><p>[<strong>The Study of <em>Al-Jin</em><em>ayah ‘ala al-Bukhari</em>: Philosophical-Critical Analysis of al-Kurdi Criticim’s on Ouzon. </strong>Although known as the most correct book after the Qur'an, and is the most valid hadith book, <em>Shahih al-Bukhari</em> is not free from criticism. One of the thinkers who is massive in criticizing the Book is Zakaria Ouzon, who writen his thoughts in a work entitled <em>Jinayah al-Bukhari</em>. And, it was Marwan al-Kurdi through his <em>al-Jinayah ‘ala al-Bukhari</em> who later gave a counter criticism of Ouzon's work. This study aims to see the thoughts of al-Kurdi in his work <em>al-Jinayah ‘ala al-Bukhari</em> and the difference with Ouzon who criticized <em>Shahih al-Bukhari.</em> By applying the ontology, epistemology, and axiology approaches in analyzing, this study found several fundamental differences that caused the two to be very different in looking at the traditions. At the level of ontology, both have different definitions and understandings of some important concepts in the study of hadith. Both are also different at the epistemological level, where Ouzon prefers rationality to naṣ, which is the opposite of al-Kurdi. And at the level of axiology, Ouzon aims that humans use their mind to not submit to religious texts, even that are sacred, but are discriminatory. On the other hand, al-Kurdi's criticism is not just correcting Ouzon's mistakes. He hopes that no more decreasing the number of hadiths because they have always been the subject of criticism by modern thinkers.]</p>

PEMAHAMAN HADIS PERSPEKTIF GENDER: Studi Komparasi KH. Husein Muhammad dan Abdul Mustaqim

<p>Kajian hadis Gender telah mendapat perhatian dari berbagai ilmuwan Muslim di dunia. Di Indonesia, KH. Husein Muhammad dan Abdul Mustaqim merupakan Tokoh yang aktif menarasikan kesetaraan gender dengan merelevansikannya dengan Teks-teks Agama. Keduanya memiliki Latar belakang Pendidikan yang berbeda, sehingga mendorong peneliti untuk melakukan kajian komparasi terhadap Pemikiran keduanya. Tujuan penelitian ini adalah untuk mengetahui metode pemahaman hadis perspektif gender dari keduanya. Melalui analisa komparasi, penelitian ini hendak menunjukkan perbedaan dan persamaan metode keduanya dalam memahami hadis dengan perspektif gender. Metode yang digunakan adalah metode komparasi dengan analisis Gender. Metode ini digunakan untuk melihat sejauhmana hadis dapat dipahami dan diaplikasikan dengan menggunakan analisis gender, sekaligus untuk memahami secara komprehensif perbedaan dan persamaan dari kedua tokoh. Pada penelitian ini dapat disimpulkan bahwa keduanya menggunakan prinsip-prinsip gender secara mendasar seperti kesetaran, kemanusiaan dan keadilan dalam memahami hadis. Keduanya juga menjadikan Maqashid al-Shariah sebagai basis penafsiran, dimana makna hadis harus sejalan dengan Prinsip yang terdapat dalam Maqashid al-Syariah. Namun KH. Husein Muhammad dan Abdul Mustaqim memiliki latarbelakang pendidikan akademik yang berbeda, dalam penelitian ini diketahui bahwa metode yang dipaparkan Abdul Mustaqim lebih sistematis dan metodis serta memudahkan pembaca untuk memahami langkah-langkah metodiknya dalam memahami hadis perspektif Gender.</p><p>[<strong>Understanding Hadith on Gender Perspective: A Comparative Study of KH. Husein Muhammad and Abdul Mustaqim</strong>.<strong> </strong>The study of Gender-hadith has received attention from various Muslim scientists in the world. In Indonesia, KH. Husein Muhammad and Abdul Mustaqim are figures who actively narrate gender equality by relevating it with religious texts. Both of them have different educational backgrounds, thus encouraging researchers to do a comparative study of their thought. This study aimed to determine the method of understanding the hadith from the gender perspective of both. This research aims to show the differences and similarities of two methods in understanding the hadith from a gender perspective through a comparative analysis. The method used is a comparative method with gender analysis. This method is used to see the extent to which the hadith can be understood and applied by using gender analysis, as well as to comprehensively understand the differences and similarities of the two figures. In this research, it can be concluded that both of them use basic gender principles such as equality, humanity and justice in understanding hadith. Both of them also make maqashid al-syariah as the basis for interpretation, where the meaning of hadith must be in line with the principles contained in maqasid al-shariah. However, KH. Husein Muhammad and Abdul Mustaqim have different academic educational backgrounds, in this research, it is known that the method described by Abdul Mustaqim is more systematic and methodical and makes it easier for the reader to understand his methodical steps in understanding the hadith from a gender perspective.]</p>

Menstrual Exclusions in Nepal: Some Evidence of Transition

There is a long history of menstrual restrictions, stigmas and taboos across nearly all religions, regions and cultures. The origins of myths and misconceptions have often been linked to various religious texts and women were prohibited from participating in normal life while menstruating. Culturally, in many parts of the world, menstruation is still considered ‘dirty’ and ‘impure’, although this is not true. Menstruation is often associated with feelings of shame, horror, danger, disgust, and sin. There have been initiatives to change the perception that menstruating women are not polluted, thus bringing an end to traditional customs such as not being allowed to sleep in their own home or touch male relatives to more extreme forms of isolation such as being confined to the ‘cow shed’. This paper draws on research conducted between 2019 and 2021 under a British Academy-funded Global Challenge Research Fund project entitled ‘Dignity Without Danger’. The study employed qualitative methods, covering 160 qualitative interviews and 16 focus group discussions among different caste and ethnic groups in three different ecological areas (mountain, hill, and tarai) in seven provinces in Nepal. Today, menstruating women have relatively more freedom to discuss this topic due to increased awareness that menstruation is a natural process. However, our study shows there are still differences between cultures, religions, castes and ethnic groups, and regions, and a single narrative does not represent the issues related to menstrual exclusion in Nepal. The study shows that many menstruating girls and women are still restricted in a number of diverse ways, from not offering prayers, entering or worshiping in temples, touching holy books, and participating in religious rituals. In some areas, more extreme practices persist which discriminate against women when menstruating. Our research highlights that education and an interdisciplinary, multisector approach are required if menstrual discrimination is to be addressed. Finally, this paper emphasizes the necessity for providing correct knowledge about menstruation to the entire community including elders, males and religious leaders as well as adolescents and young girls. Such knowledge will help them practice safe and hygienic menstrual practices, challenge and reduce their traditional beliefs, misconceptions and restrictions regarding menstruation that are essential to achieving menstrual dignity.

SENTIMENT(ALITY) AS A MEANS OF PERSUASION: ON THE THIN ICE OF MANIPULATION IN PROTESTANT SERMONS

Religious discourse represents an area of human communication in which persuasion plays a vital role; religious texts seem to be essentially related to the ultimate objective of religion: to create, mediate and legitimise ideology in order to persuade the reader of the veracity of the religious doctrine (Fairclough 1989, Cotterell & Turner 1989: 26-33, van Dijk 1998: 317). The paper seeks to investigate the persuasive strategies and linguistic means employed to convey persuasion in English Protestant sermons. The analysis focuses on the rhetorical role of pathos, which is purposefully evoked by the preacher via wilful employment of aff ect and emotions. Attention will also be paid to the blurred borderline between the intentional use of sentiment and sentimentality, and manipulation.

Da'wa in Social Media: The Views of Ustad Hanan Attaki and Felix Siauw to The Hijrah Phenomenon

This article examines the views of Ustad Hanan Attaki (UHA) and Ustad Felix Siauw, who use social media as a medium of preaching. The utilization of the internet as a new way of preaching Islam has helped shape contemporary forms of religious thinking and behavior for Muslim youth in Indonesia. One of them is marked by the emergence of the trend of hijrah in their community. This study aimed to explain the Islamic views of UHA and Siauw, which have implications for the emergence and development of the hijrah trend. This research focuses on extracting data through observations on a number of predetermined social media accounts, field participation and interviews, and puts forward literature studies on the fragmentation of religious authority as a result of the emergence of a number of popular ustadz who use social media as a new space for preaching. Regarding the fragmentation of religious authority, this article is based on the thesis of Eickelman and Anderson, which states that the current religious authorities are those who have succeeded in transmitting religious texts and preaching them through new media. In more detail, this study discusses two important issues, namely the trend of Islamic da'wa on social media and, in particular, the implications of the Islamic views of UHA and Siauw for the emergence of the trend of hijrah Muslim youth. This article concludes that according to UHA, hijrah is a message of Islamic da'wa that not only tells about individual repentance but also as a current trend that young Muslims must follow. Meanwhile, Siauw interprets it as an effort to awaken the spirit of Muslims to achieve the establishment of the Islamic Khilafah.