Violations of Islamic Law in Male–Female Relations: The Shifting of Nyubuk Tradition of the Customary Peoples of Lampung

Advances in media and communication technology have wrought significant shifts in the nyubuk tradition of the customary peoples of Lampung Pepadun. Male–female relations, once clearly regulated by customary doctrine through nyubuk, are now mediated by social media technology that facilitates the violation of customary and Islamic laws. This article examines how nyubuk, a cultural medium for communication that has traditionally been used in spouse selection, has shifted as social media has become widely available. More specifically, it seeks to understand how the nyubuk tradition has come to disappear without any significant resistance. In doing so, it applies a qualitative descriptive approach, with data having been collected through interviews. This study finds that despite generations of practice, shifting social and cultural practices have threatened nyubuk with extinction, and the practice has increasingly been replaced by social media. As a result, behaviors that violate social and religious norms have become increasingly common in society. Male–female relations, traditionally regulated under Islamic norms through nyubuk, have become increasingly open as cultural spaces have been replaced by social media. This has facilitated transgressions and other violations of Islamic law by young men and women. Obeisance of religious law depends significantly on local cultural authorities, and where these authorities are ignored, once dominant laws and practices may become extinct. Received: 28 September 2021 / Accepted: 16 November 2021 / Published: 3 January 2022

THE RECOGNITION OF EXISTENCE AND BIBLICAL TRUTH IN THE PERSPECTIVE OF THE QUR'AN (Critical Study of the Development of Liberal Islamic Thought in Indonesia)

This article seeks to highlight and provide answers to the controversial opinions that have recently been frequently campaigned by some liberal Muslim figures that the Qur'an recognizes the existence and truth of previous scriptures such as the Bible. They use several verses in the Qur'an, 5:44, 46-47 and 66, to justify the above opinions supported by partial interpretation experts under their understanding and purpose. In this study, the author used the library research method, which is research-based on library studies. The approach used is descriptive-analytical, which describes existing data sources, then analyzed and interpreted using available data sources. The opinion of liberal Islamic thinkers that it is enough for the Jews to use the Torah in carrying out religious law, and the Christians that they simply follow the rules in the Bible, this is because their methodology in understanding the verse is wrong. They did not explain at all the abuses committed by Jews and Christians. Including their defiance of Allah's command and about the guidance of the coming of the Prophet Muhammad with his perfect and universal sharia, which they are obliged to follow and obey, which is the information contained in their holy book. In understanding the verses of the Qur'an, they do not use methodological steps that can be accounted for in the discipline of interpretation. Contextual schools are emphasized for several texts that are alleged to be anti-religious pluralism. While on the other hand, literal schools are applied to verses that support the notion of religious pluralism. Artikel ini berupaya untuk mengetengahkan dan memberikan jawaban atas pendapat kontroversial yang belakangan ini sering dikampanyekan oleh beberapa tokoh muslim liberal bahwa al-Qur’an mengakui eksistensi dan kebenaran kitab suci sebelumnya seperti Bibel. Mereka menggunakan beberapa ayat dalam QS. Al-Ma’idah [5]: 44, 46-47, dan ayat ke-66 untuk menjustifikasi pendapat di atas didukung dengan menukil pendapat dari para ahli tafsir secara parsial sesuai dengan paham dan tujuan mereka. Pada penelitian ini, penulis menggunakan metode library research, yakni penelitian yang didasarkan pada studi pustaka. Adapun pendekatan yang digunakan adalah deskriptif-analitis, yaitu mendeskripsikan sumber data yang ada, kemudian dianalisis dan diinterpretasikan dengan menggunakan sumber data yang tersedia. Pendapat para pemikir Islam liberal bahwa kaum Yahudi cukup berhukum dengan Taurat begitu pula kaum Nasrani, yang katanya cukup berhukum dengan Injil atau Bibel, dikarenakan mereka cacat secara metodologis dalam memahami ayat tersebut. Mereka sama sekali tidak menerangkan tentang penyelewengan yang dilakukan orang-orang Yahudi dan Nasrani. Termasuk tentang pembangkangan mereka terhadap perintah Allah dan tentang petunjuk akan datangnya Nabi Muhammad saw. dengan syariatnya yang sempurna dan universal yang wajib diikuti dan ditaati oleh mereka, yang mana informasi tersebut terdapat di dalam kitab mereka. Dalam memahami ayat-ayat al-Quran, mereka tidak menggunakan ukuran metodologis yang dapat dipertanggungjawabkan secara disiplin ilmu tafsir. Mazhab kontekstual ditekankan untuk sejumlah teks yang diduga anti kemajemukan beragama. Sementara di sisi lain, mazhab literal diterapkan untuk ayat-ayat yang mendukung paham pluralism agama.

The Qur’anic mantras recited by Shamanic Santri in Java, Indonesia

To overcome various problems, the practice of shamanism has gained popularity in Javanese society. The belief of the society in this practice is increasing, mainly because of the involvement of the kyai (an honorific title of the Muslim clergy), who serves as a shaman. The kyai, in this regard, uses Qur’anic verses in his mantra. This study aims to reveal how the use of the Qur’anic verses is interpreted and legitimised in the practice of shamanism amongst the Javanese community. This article concluded that what people understand about the heresy practice of shamanism as it is considered contrary to religious law or shirk (idolatry) is not proven. The practice of shamanism carried out by santri or kyai has normative arguments and theological legitimacy from the Qur’an and books of salaf scholars.Contribution: It is prevailing that the practice of shamanism is often considered heresy and un-Islamic. This article however, will give a new insight that the practice of shamanism is not always against Islamic teaching as conducted by kyai because he always refers to the Qur’an as a mantra.

THE RESPONSE OF PESANTREN COMMUNITY IN MAGELANG TO THE IMPLEMENTATION OF MEASLES RUBELLA IMMUNIZATION

This paper is aimed to determine the response of the pesantren community in Magelang-Indonesia to the Measles Rubella (MR) immunization law in 2017. Moreover, this paper was more focused on the investigation for the elements that is influencing the emergence of pro-contra attitudes among the pesantren community in Magelang-Indonesia toward the MR Rubella immunization law. The author used a sociology approach. Data obtained through observation, interview and literature study. The author used deductive-inductive methods and critical reflection to analyze the data. The article presents the conclusion of research that the pesantren community response in Magelang to inplementation of immunization and vaccination occurred pros and cons. Groups who reject immunization argue that immunization is against religious law. Meanwhile, the group receiving immunizations argues that immunization is important and emergencies in ensuring the health of children to avoid the disease that will result from not being immunized. So is the perspective of world religions. Essentially Islam, Protestant, Hindu and Jewish receive immunization as an effort to ensure the health of children. While Catholics and Buddhism tend to reject immunization

THE REVIEW OF SOCIAL THEOLOGY AND SCIENCE ON THE BENEFITS OF VACCINE IN THE COVID-19 PREVENTIVE MEASURES

The negative public perception of the vaccination is one of the most important concerns that occur while dealing with Covid-19. This viewpoint is based on the belief that vaccinations include ingredients that are prohibited by religion making their usage not halal. This study investigates the benefits of vaccinations in the Covid-19 preventive measures from a theological and scientific standpoint. This study employs qualitative research methods. Primary and secondary data were gathered from a variety of sources, including literature, information media, and statistics data. This study discovered several findings applying the maqashid al-syari'ah theory as an analytical tool: First, vaccines are medical instruments that aim to strengthen the immune system so that it can increase immunity and reduce the risk of Covid-19 transmission; Second, from the standpoint of social theology, the role of vaccines in protecting and preventing the body from transmitting Covid-19 is relevant to the dimensions of benefit found in maqashid al-syari'ah, which states that the purpose or objective of enforcing religious law must be oriented toward five things, one of which is the protection of the soul or self (hifzu al-Nafs); Third, the religious perspective plays a role in elucidating the reasons for the halal status of the Covid-19 vaccine from the standpoint of its value in social theology. In terms of science's viewpoint, it serves as a tool in articulating how the notion of self-preservation (hifzu al-Nafs) should be implemented through medical goods such as a vaccine. Vaccines are scientific attempts to contextualize the concept of religion so that it can be applied as a method to fight and prevent the spread of Covid-19

An Exploration of Traditional Contemporary of Indonesian Culture through Batik

<p>Indonesia is a developing country in which the majority of the population that is 225 million people identified as Muslim. As a part of that phenomenon and in conjunction with Indonesia’s recent cultural and economic development, Muslim women in Indonesia are becoming increasingly aware of external cultural trends and as a result of this are seeking opportunities to express themselves of their culture and beliefs as a part of their own personal fashion statements. For many Muslim women the Muslim veil, often referred to as Hijab, is perhaps the most salient of their clothing items worn to show obligation to their religious law. Although the hijab has been called into question by some within the Muslim community, and others outside of it, this research does not address that discourse. This research presents the hijab as a piece of clothing that creates a ‘sense of cultural space’. As an Indonesian woman wearing the hijab, through this research I aim to consider how wearing the hijab can both respectfully and creatively express both faith and culture within a contemporary context. In parallel, this research asks how the traditional Indonesian technique of batik can be used to signify, identify and celebrate Indonesian Muslim women in the 21st century. Batik was officially recognized by the United Nations Educational, Scientific and Cultural Organization (UNESCO) in October 2009 as an Intangible Heritage of Indonesia. Although examples of the authentic batik technique have been overrun by mass-produced printed versions, undeniably batik still does not only hold an important place in Indonesia’s history but also in Indonesia’s global identity. The inseparable connection between the symbolism and the significance of the meanings and narratives expressed within batik has existed for centuries. As a part of a larger and historically established visual language, this research seeks to design contemporary symbols that represent the values, characteristics and beliefs of Indonesian Muslim women in the 21st century. The new symbols are designed in response to a present-day voice and seek to connect religious beliefs, cultural heritage as well as the young Indonesian Muslim woman’s appreciation of these as a part of her everyday appearance and lifestyle. The voice of young Indonesian woman of Muslim faith is gained in interviews and workshops where they identify, interpret, and depict characteristics and values that express who they consider themselves to be and what values they wish to express as a fundamental to their lifestyle. The symbols are then adapted by the hijab using both traditional pattern making techniques and digital software which will then printed onto the fabric using traditional batik methods. Through the design of contemporary symbols and patterns that represent the contemporary Indonesian Muslim woman of the 21st century and the printing of these onto the hijab using the traditional technique of batik, this research aims to establish a more contemporary appreciation of the hijab and the values held fundamental to its user.</p>

An Exploration of Traditional Contemporary of Indonesian Culture through Batik

<p>Indonesia is a developing country in which the majority of the population that is 225 million people identified as Muslim. As a part of that phenomenon and in conjunction with Indonesia’s recent cultural and economic development, Muslim women in Indonesia are becoming increasingly aware of external cultural trends and as a result of this are seeking opportunities to express themselves of their culture and beliefs as a part of their own personal fashion statements. For many Muslim women the Muslim veil, often referred to as Hijab, is perhaps the most salient of their clothing items worn to show obligation to their religious law. Although the hijab has been called into question by some within the Muslim community, and others outside of it, this research does not address that discourse. This research presents the hijab as a piece of clothing that creates a ‘sense of cultural space’. As an Indonesian woman wearing the hijab, through this research I aim to consider how wearing the hijab can both respectfully and creatively express both faith and culture within a contemporary context. In parallel, this research asks how the traditional Indonesian technique of batik can be used to signify, identify and celebrate Indonesian Muslim women in the 21st century. Batik was officially recognized by the United Nations Educational, Scientific and Cultural Organization (UNESCO) in October 2009 as an Intangible Heritage of Indonesia. Although examples of the authentic batik technique have been overrun by mass-produced printed versions, undeniably batik still does not only hold an important place in Indonesia’s history but also in Indonesia’s global identity. The inseparable connection between the symbolism and the significance of the meanings and narratives expressed within batik has existed for centuries. As a part of a larger and historically established visual language, this research seeks to design contemporary symbols that represent the values, characteristics and beliefs of Indonesian Muslim women in the 21st century. The new symbols are designed in response to a present-day voice and seek to connect religious beliefs, cultural heritage as well as the young Indonesian Muslim woman’s appreciation of these as a part of her everyday appearance and lifestyle. The voice of young Indonesian woman of Muslim faith is gained in interviews and workshops where they identify, interpret, and depict characteristics and values that express who they consider themselves to be and what values they wish to express as a fundamental to their lifestyle. The symbols are then adapted by the hijab using both traditional pattern making techniques and digital software which will then printed onto the fabric using traditional batik methods. Through the design of contemporary symbols and patterns that represent the contemporary Indonesian Muslim woman of the 21st century and the printing of these onto the hijab using the traditional technique of batik, this research aims to establish a more contemporary appreciation of the hijab and the values held fundamental to its user.</p>

Przeszłość i teraźniejszość staroprawosławia na Ukrainie

The small (6–7 thousand) diaspora of Old Orthodox Russians in Ukraine, rooted for over 350 years, after the events of 2014, began to be subject to processes of alienation. The amended religious law began to stigmatize Russians by imposing the obligation to specify in the statutes and names of their organizations and institutions that they are Russian, that is, related to the “aggressor state”. There were local attacks on religious buildings of Old Orthodox Russians. After a few years, the situation stabilized.