Tradisi Pakaian Baru pada Hari Raya di Madura: Studi Living Hadith

The living tradition of new outfit on the feast day in Madura which passes down through generations has been considered only as a local tradition, whereas it is basically rooted from the hadith and the practices of the prophet’s companions. This article attempts to discuss the hadith on the tradition of the new outfit on the feast day, the Madurese’s view of this tradition, and the identification and urgency of this tradition as a living hadith. Based on the theory of acculturation and living hadith, this article concludes that: (a) The hadith about this tradition was narrated by al-Bukhārī, Muslim, and al-Nasā’ī; (b) The Madurese’s views on this tradition are varied, even contradictory depending on their perspectives and experiences; and (c) This tradition belongs to a living hadith on its material aspects for its existence seems to be rooted from the hadiths and the practices of the prophet’s companions. It reflects elements of obedience, respect, expressions of happiness, compassion, preservation of Islamic tradition, and differentiation between one moment from another. Keywords: Living hadith; new outfit; the feast day; Madura. Abstrak: Tradisi pakaian baru pada hari raya di Madura merupakan tradisi yang diwariskan lintas generasi yang dianggap hanya sebagai tradisi lokal. Padahal ia berasal dari hadis dan praktik sahabat. Artikel ini mendiskusikan secara deskriptif-analitis hadis tentang tradisi pakaian baru pada hari raya, pandangan masyarakat Madura tentang tradisi ini, identifikasi dan urgensi tradisi ini di Madura sebagai living hadith. Berdasarkan teori akulturasi dan living hadith, artikel ini menyimpulkan bahwa: (a) Hadis tentang tradisi ini diriwayatkan al-Bukhārī, Muslim, dan al-Nasā’ī; (b) Pandangan orang Madura tentang tradisi ini beragam, bahkan kontradiktif tergantung pada perspektif dan pengalamannya; dan (c) Tradisi ini merupakan living hadith kebendaan pada aspek matan, karena keberadaannya diilhami oleh hadis dan praktik sahabat. Ia mengandung unsur kepatuhan, penghormatan, ekspresi kebahagiaan, kasih sayang, pelestarian tradisi Islam, dan pembedaan antara suatu momentum dari momentum lain. Kata Kunci: Tradisi, pakaian baru, living hadith, hari raya, Madura.

Tafsir Pesantren: Menakar Unsur Lokalitas Tafsir Jāmi' al-Bayān min Khulāṣat Suwar al-Qur'ān Karya Muḥammad b. Sulaymān (1911-1991)

This article aims to reveal the locality of the brief Qur’anic exegesis of Muḥammad b. Sulaymān’s Jāmi‘ al-Bayān. By using content analysis, this study argues the existing of intersections between the Qur’anic interpretation and pesantren tradition. Several studies maintained that to build this harmonization, the traditional exegetes are used to transmit their interpretations in the form of Arabic “pegon” with the typical identity of “makna ghandul”. This article conversely argues that the Arabic language used in the interpretation of Jāmi‘ al-Bayān, which is written by a traditional and local ulama (kiai), could also be an alternative in the study of the Qur’an in the local context of pesantren. This article also maintains that although Muḥammad b. Sulaymān’s Jāmi‘ al-Bayān does not represent ideally the identity and tradition of pesantren in Java, his exegesis affirms the traditional pesantren values in two ways, namely teaching Arabic which is the pesantren curriculum and the affirmation of the Ahl al-Sunnah wa al-Jamā‘ah faith in responding to the excessive ta’wīl. Keywords: traditionalist, locality, tafsir Jāmi‘ al-Bayān, pesantren. Abstrak: Artikel ini bertujuan untuk mengungkap unsur lokalitas dalam tafsir ringkas Jāmi‘ al-Bayān karya Muḥammad b. Sulaymān. Dengan menggunakan analisis konten, kajian ini menunjukkan adanya persinggungan antara tafsir al-Qur’an dan tradisi pesantren. Meskipun beberapa penelitian telah menunjukkan bahwa untuk membangun harmonisasi tersebut, para mufasir tradisional mentransmisikan penafsirannya dengan menggunakan huruf pegon dan makna ghandul sehingga melekat pada tradisi pengkajian al-Qur’an di pesantren. Sebaliknya, artikel ini berasumsi bahwa tafsir Jāmi‘ al-Bayān yang berbahasa Arab, yang ditulis oleh kiai lokal tradisional, bisa menjadi alternatif dalam pengkajian al-Qur’an khususnya di pesantren. Lebih jauh artikel ini menyimpulkan bahwa walaupun tafsir Jāmi‘ al-Bayān tidak merepresentasikan identitas dan tradisi pesantren di Jawa, di tengah kuatnya karya tafsir berbahasa lokal, tetapi tafsir ini meneguhkan nilai-nilai tradisi pesantren dalam dua hal, yaitu pengajaran bahasa Arab yang menjadi kurikulum pesantren dan peneguhan akidah Ahl al-Sunnah wa al-jama‘ah dalam merespon fenomena ta’wil yang berlebihan. Kata kunci: tradisionalis, lokalitas, tafsir Jāmi‘ al-Bayān, pesantren.

The Understanding of Hadith on Jihad in LDII: A Study of Wali Barokah Kediri and Gading Mangu Jombang Pesantrens

Jihad is a term that continuously caught the attention of academics. The stigma of “radicalism” became a topic of discussion along with the emergence of various religious-based violence in Indonesia. The Indonesian Institute of Islamic Dawah (LDII) pesantrens (Islamic boarding schools) in Jombang and Kediri, East Java, are among large pesantrens in East Java, which have unique characteristics, including the study of the main books of h}adi>th, S{ah}i>h} al-Bukha>ri> and S{ah}i>h} Muslim. This article sheds light on their interpretation of hadi>th on jihad and its implication on the development of religious radicalism thoughts in LDII. It suggests that no indication of religious-based violence emerged in both LDII pesantrens. The students have been exposed to religious radicalism and have studied on jihad, but there have been almost no violent or radical movements in performing their religious duties. In addition, the students showed significant radical attitudes towards jihad. They agreed with jihad as written in the hadi>th books and ready to carry out jihad. Abstrak: Jihad merupakan satu istilah konseptual yang terus mendapat perhatian dari para akademisi. Stigma “radikalisme” menjadi topik perbincangan seiring dengan munculnya berbagai kekerasan berbasis agama di Indonesia. Pesantren Lembaga Dakwah Islam Indonesia (LDII) di Jombang dan Kediri, Jawa Timur, termasuk di antara pesantren-pesantren besar di Jawa Timur yang memiliki ciri khas, di antaranya adalah kajian terhadap kitab-kitab hadis otoritatif, yaitu S{ah}i>h} al-Bukha>ri> dan S{ah}i>h} Muslim. Artikel ini menyoroti interpretasi mereka terhadap hadis tentang jihad dan implikasinya terhadap perkembangan pemikiran radikalisme agama di LDII. Tulisan ini menunjukkan bahwa tidak ada indikasi kekerasan berbasis agama yang muncul di kedua pesantren LDII tersebut. Para santri pada dasarnya telah bersinggungan dengan radikalisme agama dan juga telah mempelajari jihad, namun hampir tidak ditemukan adanya gerakan kekerasan atau radikal dalam menjalankan tugas keagamaannya. Meski demikian, di sisi lain para santri juga menunjukkan sikap radikal yang signifikan terhadap jihad. Hal itu tampak dari sikap mereka yang sepakat dengan jihad seperti yang tertulis dalam kitab-kitab hadits dan mereka juga siap untuk melakukan jihad.

Isra'iliyyat dalam Tafsir Modern: Studi Tentang Turunnya Adam dari Surga

The narration of isrā’īlīyāt in the Qur’anic exegesis has been an object of criticism in modern times. However, the modern Qur’anic exegesis are not entirely free from the isrā’īlīyāt. This article seeks to examine the distribution of the isrā’īlīyāt in the writings of modern Qur’anic exegesis and their attitude towards it. By explicating the story of Adam’s falling from the heaven, it attempts to delve into four modern Qur’anic exegeses, namely Rashīd Riḍā, Hamka, M. Quraish Shihab, and Thoifur ‘Ali Wafa. This article argues that, first, those Qur’anic exegesis are not uninfected with the isrā’īlīyāt, although the number varies each other. In this case, Tafsīr Firdaws al-Na‘īm and Tafsir Al-Azhar ranks as the highest interpretation used isrā’īlīyāt. Second, the attitude of modern exegetes towards the isrā’īlīyāt is also not singular. Rashīd Riḍā and Buya Hamka tend to approach the isrā’īlīyāt in a critical manner. Quraish Shihab, although still narrating isrā’īlīyāt in his work, he tends to regard it as an insignificant source in the Qur’anic exegesis. While Thoifur tends to be loose and accommodating the isrā’īlīyāt.

Model Interaksi dan Resepsi Dosen Perguruan Tinggi Islam Terhadap Al-Qur'an

There are various kinds of interactions between people and the Qur’an in Muslim societies. Ideally, lecturers of Islamic universities have a quality interaction to the Qur’an. This paper aims at elaborating various models of interaction in behaving the Qur’an by the lecturers of IAIN Purwokerto. It explores the forms, values, motives and interpretations of lecturers’ interaction to the Qur’an. The research employs an integrative approach by combining social approach of David Murley’s reception theory on three possibilities for accepting text and religious approach on three levels of worshipers. The paper argues that the way the lecturers behave the Qur’an is classified into four receptive model of interaction: liturgical, aesthetic, intellectual, and mystical reception. The four model of interactions are mostly representing the ‘dominant reading,’ where they interact to the Qur’an as it was. While some others are typically representing the ‘negotiated reading’ and even ‘transactional,’ where they improve a new reading of the Qur’an which in line to their socio-cultural milieu.

Politisi Lokal dan Ziarah Menyingkap Hajat Melalui Alquran Kuno Bismo

Ziarah merupakan aktifitas yang sudah menjadi tradisi di kalangan umat Islam di Jawa. Salah satu destinasi penting yang banyak dikunjungi adalah desa Bismo. Di desa tersebut terdapat peninggalan para wali, salah satunya adalah manuskrip Alquran kuno yang diyakini sebagai tulisan tangan sunan Bonang (1465-1525). Tulisan ini mengungkap bagaimana sejarah dan praktik ritual ziarah di Bismo, dan bagaimana resepsi para politisi lokal terhadap ritual ziarah dan Alquran kuno di Bismo. Dengan menggunakan pendekatan antropologis, tulisan ini berkesimpulan bahwa (1) praktik ritual ziarah di Bismo termasuk unik, selain membaca bacaan dan doa sebagaimana yang dilakukan di tempat lain, peziarah yang mempunyai hajat khusus melakukan ritual mandi membuang sial dan membuka Alquran kuno; (2) Ziarah yang dilakukan para politisi lokal di Bismo juga memiliki kekhasan sendiri. Motivasi yang mendorong mereka bukan hanya motivasi keagamaan namun juga motivasi sekular untuk melancarkan cita-cita dan tujuan. Pandangan mereka terhadap Alquran Bismo berkelindan antara pandangan sakralitas terhadap peninggalan wali dan pandangan pragmatis memposisikan Alquran Bismo sebagai instrument untuk menggapai hajat. Pilgrimage is an activity that has become a tradition among Muslims in Java. One of the most visited destinations is the village of Bismo. In the village, there are relics of the saints, one of which is an ancient Qur'an manuscript that believed to be the handwriting of Sunan Bonang (1465-1525). This paper aims to examine the history and practice of pilgrimage rituals in Bismo, and the reception of local politicians to the rituals of pilgrimage and the ancient Qur'an manuscript in Bismo. Using an anthropological approach, this paper concludes that (1) the practice of pilgrimage rituals in Bismo is unique, in addition to reading prayers as they are carried out elsewhere, pilgrims who have special intentions must perform bathing rituals to get rid of bad luck and open the ancient Qur'an; (2) Pilgrimage by local politicians in Bismo also has its own peculiarities. The motivation that drives them is not only religious enthusiasm but also secular impetus. Their visions on the Bismo Qur'an are intertwined between the view of the sacredness of the relics of the saints and the pragmatic view of positioning the Bismo Qur'an as an instrument to reserve their expectations.

Wacana Kesetaraan Gender dalam Meme Hadis: Studi Etnografi Virtual pada Akun Instagram @mubadalah.id

This article examines the discourse of gender equality in ḥadīth memes as expressed in the instagram posts of the @mubadalah.id. It questions the form of ḥadīth memes that contain the Islamic messages of gender equality and the motives behind it. This research employs virtual ethnographic method and descriptive-qualitative analysis. This study suggests that, in general, the forms of gender equality discourse carried out by the @mubadalah.id aimed at strengthening the recognition of women’s existence in the domestic, public, and religious affairs. This article classifies several memes of ḥadīth into three major themes: first, a counter to the stigmatization of women as a source of slander and having lack of reason and religion; second, the concept of maḥram for women; and third, women in the vortex of polygamous marriage. There are at least two motives behind the posts of ḥadīth memes in the @mubadalah.id: first, ḥadīth memes as a response to the current phenomenon; second, ḥadīth memes as a medium of socialization and publication of mubādalah ideas. Keywords: Ḥadīth memes; mubadalah.id; gender equality; virtual ethnographic. Abstrak: Tulisan ini mengkaji tentang wacana kesetaraan gender dalam meme hadis yang akan difokuskan pada postingan akun instagram mubadalah.id. Beberapa pertanyaan yang diajukan terkait dengan apa saja bentuk meme hadis yang diunggah oleh akun @mubadalah.id yang memuat pesan kesetaraan gender dalam Islam serta motif apa saja yang melatarbelakangi unggahan meme hadis tersebut. Penelitian ini dilakukan dengan menggunakan metode etnografi virtual dan dianalisis secara deskriptif-kualitatif. Hasil penelitian menyebutkan bahwa secara umum bentuk-bentuk wacana kesetaraan gender yang diusung oleh akun @mubadalah.id terfokus pada pengakuan dan eksistensi perempuan baik di ranah domestik maupun publik, bahkan dalam ranah keagamaan. Peneliti dalam hal ini melakukan studi kasus atas beberapa meme yang diklasifikasikan ke dalam tiga tema besar, yakni: pertama, counter atas stigmatisasi perempuan sebagai sumber fitnah, serta kurang akal dan agama; kedua, konsep mahram bagi perempuan; dan ketiga, perempuan dalam pusaran pernikahan poligami. Setidaknya ada dua motif yang melatarbelakangi unggahan meme hadis dalam akun @mubadalah.id. pertama, meme hadis sebagai respon atas fenomena kekinian; kedua, meme hadis sebagai media sosialiasi dan publikasi gagasan mubadalah. Kata Kunci: Meme hadis; mubadalah.id; kesetaraan gender; etnografi virtual.

Drama Ilahi: Membaca Kronologi Wahyu Alquran

Kronologi wahyu adalah salah satu topik paling rumit dalam studi Alquran karena Alquran pada awal kemunculannya tidak berwujud mushaf yang tertata rapi, namun muncul dari rangkaian refleksi ‘tindakan Tuhan’ dalam latar kesejarahan tertentu manusia yang merespon beragam isu sosial keagamaan. Bertolak dari studi-studi terdahulu, artikel ini mengulas kronologi wahyu dengan menempatkan Alquran dalam konteks sejarah karir Nabi Muhammad. Studi ini mengambil penekanan yang berbeda dari teori kronologi yang ada yang utamanya bertumpu pada analisis gaya bahasa Alquran dalam kaitannya dengan psikologi Nabi, atau dari teori kronologi yang dibangun berdasarkan urutan (sequence) gagasan keagamaan. Dengan membaca ulang teori kronologi yang ada, studi ini berargumen bahwa upaya rekonstruksi kronologi wahyu harus didasarkan pada bangunan sejarah dialektika Alquran dengan audiens pertamanya. Studi ini melihat kronologi wahyu sebagai “drama ilahi” yang merefleksikan komunikasi dialektik antar berbagai aktor yang terangkum dalam teks yang kemudian diimani sebagai kalam Allah. Dengan demikian, studi ini menekankan bahwa dasar kronologi wahyu adalah rangkaian kejadian masa formasi Islam, sementara analisis terhadap gaya bahasa Alquran memainkan peran pendukung. The chronology of revelation is one of the most complicated topics in Qur’anic studies because the Qur’an at its initial emergence did not appear as a neatly arranged codex, but emerged from a series of reflections on the 'acts of God' in a particular setting of human history responding various socio-religious issues. Departing from some previous studies, this article examines the chronology of revelation by situating the Qur’an within the historical context of the Prophet Muhammad’s career. This study takes a different emphasis from existing chronological theories which primarily rely on the analysis of linguistic styles of the Qur’an in their relation to the psychology of the Prophet, or from those which are built on the order of religious ideas. By revisiting the existing chronological theories, this study argues that any effort to build a chronology of revelation must be based on the historical formation of the Qur’an’s dialectics with its first audience. This study sees the chronology of revelation as "divine drama" which reflects dialectical communication between various actors summarized in a text which is later believed to be the word of God. Thus, this study emphasizes that the basis of the chronology of revelation is a series of events during the formation of Islam whereas the analysis on the linguistic styles of the Qur’an plays a complementary role.

Representasi Makna Ideologis Kisah Aṣḥâb al-Kahf: Analisis Semiotika Roland Barthes Dalam Surah Al-Kahf

The Qur’an which brings many messages of religion, moral and humanity sometimes gives the representation of messages that will be delivered. In many chapters of the Qur’an, Allah has given beautifully messages through the stories. The messages that will be delivered through the stories are the representation of religion purposed as the one of mankind servitude parts that called by ulu al-albab and ulu al-absar. In this context, the content of the message in the story of ashab al-kahf has an important message for human (ummah). The approach from language and semiotics aspects proposed by Roland Barthes has adequate mode of analysis for examining the ideological meaning within the text. It is all after the long process and mind mapping of reading theory that formulated by Roland Barthes, this paper argues that the concept of Roland Barthes will give the effects of ideological understanding and be able to represent the implicit meanings of ashab al-kahf story completely, at least close to intact, although the human not be able to interpret the meaning appropriately like the interpretation of the Glory (sahib al-nass). Through the mapping concept of Roland Barthes semiotics’ theory, the systemic interpretation and understanding of the religion purpose in proving the unity story in a chapter (surah) will be compiled.

Menemukan Universalitas Pesan Alquran Sebagai Keniscayaan dalam Penafsiran Multi-Interdisipliner

This article aims to lay a philosophical foundation on the universality of the message of the Qur’an as a necessity in a multi-interdisciplinary approach to interpret the Qur’an. The study departs from the thoughts of Qur’anic scholars from the classical to the contemporary period as set out in their works. The “universality” here means two senses: first, compatibility of the message, owing to its universal and perennial ethical contents, to be applied across boundaries of time and space; second, various aspects of contents of the Qur’an, such as theological, legal, ethical, and scientific issues. This article also suggests methods in exploring the universality of the Qur’anic doctrines and gives one example of its application, especially in understanding Quranic values in its doctrine of warfare. The authors conclude that an integrative approach to the Qur’an is needed to be accompanied by an awareness of the universality of the message of the Qur’an which lies in the spirit of ethical principles and the need for meaning in a broader spectrum in the modern era. Neglecting its universal message will cause interpretations losing this spirit, such as classical Moslem interpreters’ understanding on jiha>d-verses by insisting that the jihad as warfare is a permanent obligation upon Moslems. The falsehood of the interpretation is due to neglecting the ethical principle i.e. humanity behind the law of reciprocity that underlies particular verses on warfare.