YP Raudlatul Ulum

Archive for the ‘Uncategorized’ Category

Kelas III SD, tahun ajaran baru. Darsono memutuskan meminta sepasang Ayam Kate (gallus gallus bantam) sebagai hadiah kenaikan kelasnya. Ini adalah keputusan bulat dan tidak bisa diganggu gugat, meskipun diam-diam ada campur tangan kakeknya juga. Ayah-ibunya mencoba menawarkan hadiah lain, sebab sepasang ayam bukan lagi mainan yang lumrah untuk anak-anak zaman itu. Tapi, dengan dukungan [...]

Pergi ke dunia luas, anakku sayang pergi ke dunia bebas! Selama angin masih angin buritan dan matahari pagi menyinar daun-daunan dalam rimba dan padang hijau Pergi ke laut lepas, anakku sayang pergi ke alam bebas! Selama hari belum petang dan warna senja belum kemerah-merahan menutup pintu waktu lampau

Jika bayang . . . → Read More: Surat dari Ibu, Karya Asrul Sani

Apakah anda sedang mencari beasiswa untuk Program Pasca Sarjana (S2) ke negeri paman sam, Amerika Serikat ? Berikut info lengkapnya :

Hasil pencarian menuju artikel ini:bea siswa s2 kementerian agama di amerika|beasiswa program pasca|

Setelah berjuang selama hampir 4 tahun melawan penyakit stroke yang menggerogoti kesehatan beliau, KH. Qosim Bukhori, akhirnya pada Ahad 14 November 2010,  Sang Guru (Mursyid) Thariqah Naqsyabandiyah itu berpulang ke rahmatullah, dan meninggalkan para santri dan murid-muridnya para jamaah Thariqah Naqsyabandiyah. Raut muka bersedih begitu tampak di hampir semua areal Pondok Pesantren . . . → Read More: Kepergian sang guru thariqah

Hubungan antar umat beragama di kota malang akhir-akhir ini mengalami kemajuan. Mulai dari adanya komunitas Gusdurian sebagai wadah kaum antar agama dalam berdiskusi tentang ajaran Gus Dur terutama yang berkaitan dengan kerukunan umat antar beragama. Tidak hanya itu, lakspendam NU kota malang yang di motori M. Syafik, Mahpur dan yang lain ini intens berkomunikasi dengan umat agama lain di luar islam.
Tidak hanya itu, hubungan baik dialog antar umat beragama tersebut juga Nampak dalam bedah buku berjudul “Dialog Inter Religius” pada tanggal 28 Oktober 2010 yang di selenggarakan di Sekolah Tinggi Filsafat dan Teologi (STFT) Widya Sesana Kota malang ini. Dalam bedah buku ini banyak dari umat agama lain hadir, seperti penulis yang hadir sebagai dari agama Islam.
Dalam diskusi yang mendatangkan langsung penulis yakni Prof Dr. E Armada Riyanto ini berlangsung menarik dan meriah dengan datangnya peserta yang hadir. Dalam kesempatan kali ini penulis yang akrab di sapa Romo Armda memaparkan pentingnya dialog antar umat beragama.
Dalam pemaparannya, Romo Armada bahwa yang penting dalam dialog antar umat beragama maupun dengan agama sendiri adalah tiga hal. Pertama, adalah mimpi bahwa akan ada dialog antar denanga agama lain, karena hanya dengan mimpi antar umat beragama saling memahami dan mengerti. Kedua, lanjut romo armada, bahwa sebagaimana dialog yang penting adalah bicara, hanya dengan bicara umat beragama bisa saling memahami kemauan antar umat agama lain. Ketiga, dalam pandangan romo Armada, tidak hanya bicara namun dalam dialog juga harus diam, hanya dengan diam kita bisa mendengarkan umat agama lain dan hanya dengan diam tenggang rasa itu muncul.
Tidak hanya itu, romo armada juga banyak menyinggung tentang prospek dialog antar umat beragam di asia maupun pandangannya di Indonesia. Selain romo armada, datang pula Guru Besar Sosiologi Agama dari UMM Malang yakni Dr. Samsul Arifin. Dalam penyampiannya bahwa dalam pandangan beliau bahwa esensi dari agama itu sama yakni pada intinya adalah mengajarkan kebaikan.
Dalam doa’, lanjut beliau bahwa sama meminta akan hal kebaikan. Tidak ada do’a dari agama manapun yang meminta akan keburukan semuanya meminta kebaikan. Oleh sebab itu, karena saling meminta dan mengajarakan kebaikan maka antar agama harus berdialog untuk menemukan titik ideal dan saling melengkapi dari kebaikan tersebut.
Selantnya, Dr. Samsul Arifin banyak juga melihat dialog antar umat beragama yang berkaitan dengan sosiologi agama. Dalam pandangan beliau, bahwa secara sosiologis bahwa dialog antar umat beragama adalah sebuah afirmasi perbadaan. Dalam artian saling menguatkan dari perbedaan, dan dengan adanya dialog antar umat beragama adalah afirmasi dari perbedaan tersebut bisa mewujudkan apa yang di ajarakan agama bahwa perbedaan itu adalah rahmat.
Selain dua pembicara tersebut, hadir pula Romo Periera yang juga dosen di STFT tersebut. Berbeda dengan pemateri sebelumnya yang terkesan tegang, Romo Periera memaparkannya dengan diselingi humor. Dalam pemaparan beliau, Romo Periera banyak memberi masukan sekaligus keritikan yang berkaitan dengan buku ini.
Dengan diselingi banyak humor, Romo Periera membedah buku ini perbagian, romo Periera mengkeritiknya mulai dari penulisan yang kebanyakan istilah asingnya yang terasa tidak populis dan hal-hal teknis lain yang menjadi kelemahan buku ini.
Dengan adanya kegiatan semacam ini terutama dengan melibatkan dan mengundang agama lain akan bisa menjadi iklim yang bagus bagi kerukunan umat beragama di bangsa ini. Dengan adanya kegiatan semacam ini akan terjalin silaturahmi dan komunikasi yang intens antar umat beragama yang pada out put nya akan terjadi dialog dan saling pengertian antara umat beragama.

Berikut saya sertakan jadwal keberangkatan dan kepulangan (embarkasi dan debarkasi) jamaah haji Indonesia untuk tahun 2010. Jadwal ini saya dapatkan dari sumber resmi yaitu website Kemenag RI, silahkan klik disini.

Hasil pencarian menuju artikel ini:jadwal keberangkatan jamaah haji 2010|jadwal keberangkatan haji 2010|jemaah haji indonesia 2010|tanggal kepulangan haji tahun 2010|jamaah haji indonesia 2010|jadwal keberangkatan dan kepulangan haji 2010|jadwal pemberangkatan jamaah haji 2010|jadwal keberangkatan jemaah haji indonesia 2010|jadwal kepulangan haji 2010|jadwal pemberangkatan jamaah haji tahun 2010|www haji indonesia 2010 com|jadwal haji indonesia|jamaah haji tahun 2010|jadwal keberangkatan haji|jadwal keberangkatan jamaah haji tahun 2010|jadwal berangkat jamaah haji 2010|JADWAL PEMBERANGKATAN DAN PEMULANGAN JAMAAH HAJI 2010|jadwal kepulangan haji tahun 2010|Haji Indonesia th 2010|jadwal keberangkatan jamaah haji indonesia 2010|keberangkatan haji tahun 2010|jadwal kepulangan jemaah jhaji 2010|jadwal pemberangkatan dan pemulangan haji 2010|jadwal pemberangkatan jemaah haji|jadwal pemberangkatan dan pemulangan haji tahun 2010|jadwal pemberangkatan jamaah haji|jadwal pemberangkatan haji indonesia|kepulangan ibadah haji tahun 2010|jadwal pemberangkatan dan pemulangan jamaah haji indonesia 2010|jadwal pemulangan jemaah haji 2010|nomor jadwal keberangkatan haji tahun 2010|kepulangan jamaah haji indonesia 2010|kepulangan haji indonesia|kepulangan haji 2010|keberangkatan jemaah haji 2010|jamaah haji indoneia tahun 2010|keberangkatan jamah haji indonesia 2010|Jemaah haji th 2010 Indonesia di Mekkah Com|jatwal keberangkatan jemaah hajji indonesia|Jamah haji indonesia|jemaah haji indonesia|jadwal terakhir 2010 keberangkatan haji indonesia|Proses keberangkatan haji dari indonesia ke mekah|jadwal kepulangan jemaah haji|jadwal kepulangan jamaah haji indonesia|jadwal haji indonesia 2010|jadwal haji 2010|Jadwal Embarkasi dan Debarkasi Jamaah Haji Tahun 2010|jadwal embarkasi dan debarkasi haji 2010|jadwal datang jamaah haji indonesia 2010|

The relation between Islam and the west has passed away a long historical plot. The most popular issue has been discussed is the Crusade which effects remain felt up till now. The both sides of the war were keeping the psychological biases in viewing each other. On one side, they tended to forget the big tragedy to get a better relationship between one to another, but on the other side, a certain suspicions obsessed them.

One of the psychological impacts appeared at the Islamic studies that were performed by the west-Christians to the east-Islam. On the time, Islam was viewed as a heretical form of Christianity. This point of view was perpetually constructed and inherited from generation to generation that the gap between Islam and Christians gets wider and, in the aftermath, appears so many biased writings about Islam. At this phase, the image of Islam pictured upon religious biases.

Furthermore, some westerners began to study Islam, although the image of Islam didn’t yet take a favorable turn. At this phase, Islam was understood as a part of its adherers, that is, a still primitive and uncivilized community. So, this image of Islam was contaminated by ethnical and cultural biases. This phase was marked by the spreading colonialization and imperialism performed by the European to its colonies (Muslih, 2003).

At the further phase, the biased understanding concerning Islam was institutionalized in a scientific discipline called “Orientalism”, viz. a study which positions the western “regions” as the subject and the eastern “regions” as the object of the study (Said, 2001). Up till now, the problem of Orientalism is still frequently discussed, especially since Edward Said publishes his controversial book, Orientalism. According to Said, the Orientalism is not a free-value scientific discipline because the ideological biases of the west to embed its power over the east still remains covering the discipline.

Based on the above brief explanation on the development of study of Islam in the West, appears the problem concerning “Islamic Studies” as a scientific discipline. Is it possible to the orientalist observers to understand Islam sufficiently, without any subjective biases? If so, what kind of approach to be used in order of that purpose? Otherwise, how the problem of orientalism could be solved? Before we step up a little farther, this paper will explain briefly the problem of Islam as object of a study.

***

In studying Islam from scientific point of view, appears an unavoidable problem, especially in the Muslims themselves, viz. the amalgam and overlap of Islam as a rationally untouched religion and Islam as observable and understandable object to study. The former is usually called the sacral aspect and the later is called the profane aspect of religion. Such an amalgam and overlap is constructed in a very long duration and, hence, becomes so complicated and complex (Amin Abdullah, 2000).

For the sake of the Islamic Studies, classifying both the sacral and profane aspect of religion is necessary in order to bridge that amalgam and overlap. The classification is performed by emphasizing the approach to every domain which is intended to study. Atho’ Muzhar, for example, classified Islam as a revelation and as a social phenomenon (Muzhar, 1998), or Amin Abdullah classifies it into normative and historical one (Amin Abdullah, 2002).  Moreover, the classification is performed in order to enable objective and rational attitude in studying Islam and not fall into trap of apologetic and dogmatic attitude as well as maintaining truth claim.

All those indicate that the approach of “historians” (mu‘arrikh) and of “believers” (mu’min) have a different conclusion in understanding Islam. In the later approach, the dimension of historicity is frequently disregarded. The believers approach usually understands uncritically the texts of religion which are written in a certain historical situation. Otherwise, the former approach insists the critical and analytical side in understanding the phenomena of Islamic religion, because, in this approach, Islam is viewed as a historical phenomenon (Amin Abdullah, 1995).

Indeed, Islam is God’s revelation descended to The Prophet Muhammad in order to be disseminated to all humankind. And it is undeniable that the process of revelation requires a direct interaction with the local culture in which it descends. It is in this domain that Islam is able to be studied, because an interaction necessitates certain conditions in order that being understood by the objects of it. Those conditions are the scope of Islamic Studies. Moreover when Islam has passed away such a long historical plot, the comprehension and internalization of its adherers are definitely also inescapable from historical process.

Thus, it is possible to perform a multidisciplinary study to Islam as a mean in understanding the various dimensions of Islam (Thahir, 2003). Those dimensions of Islam could be the either relation between God and humankind or the manifestations of Islam in human life. The most appropriate example of such study of various dimensions of Islam in Indonesian literature is Prof. Dr. Harun Nasution’s work, Islam Ditinjau dari Berbagai Aspeknya. So that the approaches and methods in understanding Islam do not identical with the traditional ones which are monolithic and textual in character, but also able to use the approaches and methods of the recently developing social sciences.

***

Despite of those all, as being discussed above, the Islamic Studies performed by the West keep various problems to solve. One of them is the problem of western observers or Orientalist as the outsider in understanding Islam. This problem wouldn’t be belittled because some orientalist’s works need to be solved in Muslims’ point of view. Muhammad Abdul-Rauf, for example, discusses this critically. (Abdul-Rauf, 1989). Even though acknowledging some fair-minded orientalists deserving in studying Islam, as Henri Corbin’s defense of Islamic philosophy in Persia, but Abdul-Rauf can’t compromise the outsiders who penetrate the limits of Islamic faiths. He says,

“… but, it will be dangerous if, in the name of science, the origin of Islam is explained as appears from economical or cultural phenomena. Whatever could be said about Islam in correlation with space and time in which it appears, and its uniqueness and truth claim before its adherers cannot be explained. (Abdul-Rauf, 1989)

The Abdul-Rauf’s demand indicates the need for a new and more appropriate approach in understanding Islam, considering that history has shown us how unseemly those Orientalists observe Islam. These can be traced in stereotypes of Islam in the name of science.

On the one side, an outsider observer has to get a complete and valid understanding about Islam, according to the comprehension and sensation of its adherers (insiders), but in the other side, he has to convey and inform their observation publicly (generally to the western society who know Islam a little bit) in a commonly reported manner. Here, appear the unavoidable cultural biases in the process of the communication. Those who receive the information from the outsider’s observation will understand it in their cultural presumptions.

The above problem doesn’t go on farther, however; that is how those observers get the appropriate information about Islam. Of course, a solipsistic answer won’t appropriate to this crucial question, considering that instead the outsiders understand it better than the insiders or, in another words, orientalists could understand some aspects of Islam better than muslims themselves. As a matter of fact, it is proven that orientalists contribute a very huge one to the Islamic Studies, such as to show the influence of Islamic civilization to the western civilization.

Wilfred Cantwell Smith offers a unique approach in understanding Islam, viz. everything he said about Islam as a religion are valid as far as affirmed by muslims (Roff, 1989). Smith’s approach, which in social theories is known as Interpretivism (Fay, 2002), enables observers to understand Islam better because it tries to eliminate every subjective presumptions of the observer. Unfortunately, this approach is difficult —not to say impossible— to be conducted because of its annihilating the plurality within Islam. It is possible that the observer’s finding is affirmed by a Muslim community and, at the same time, rejected by other Muslim community. Furthermore, this approach wholly gives the observer no space of criticism against its object.

Fazlur Rahman shows that the outsider’s failure in understanding Islam is basically because of bad presumptions against the object. Instead, Rahman stresses, it is possible that the outsider would understand Islam sufficiently that he gets interest, sympathy and good presumption, either in term of religious, cultural or intellectual one, to the object. The another thing has to be noticed as a prerequisite for understanding Islam is the historical reductionism, that is when, for example, a scholar explains the origin of Islam in reference to Judaic, Christian, or other influences (Rahmah, 2000).

Karel A. Steenbrink recognized that an orientalist as an observer of Islam usually fails in understanding Islam because of three things: first, christianistic presumptions, such as when they try to understand the Holy book of Islam, Al-Qur’an, they construct it in their mind as a holy book like the Christians understand Bible. It of course will blur the meaning of Al-Qur’an out before Muslims, because the both holy books are clearly comprehended differently by the Christians and Muslims. Second, historisism, that is a view that religious phenomena are constructed from the surrounding social realities. Third, racial superiority. This is clearly defined in stereotypes toward east worlds, such as primitive, undemocratic, indolent, etc. In short, the image of the east is constructed in such a manner to show that the culture and race of the west are better. It is the thing that Edward Said refuses in his controversial book (Muslih, 2003)

In this case, Muslim Scholars have offered the approach of Islamic Studies and it is to be explained here. The offerings still stand on the historian approach as have been told above. In the following, some samples and a brief explanation of them will be presented at once.

Fazlur Rahman acquainted the idea of Double Movement (Gerak Ganda) in understanding and interpreting Al-Qur’an. This idea was such called because of the necessity of double “historical jumps”. The first jump is an effort to understand the historical context, either micro or macro historical, in which Al-Qur’an was descended. The result is the original meaning of divine revelation around social and moral context of the prophet. Those studies and understandings will lead to a coherent formula of the narratives or doctrines of Al-Qur’an, concerning the general, systematic principles as well as the values base various normative imperatives on. The second jump is an effort to apply the systematic principles and values in the context of contemporary reader of Al-Qur’an (Rahman, 1982). Here, flavorsome Gadamerian hermeneutics, in spite of the differences between the two. The question is, however, how are we able to perform the historical jump to get an original meaning of Al-Qur’an?

To answer this question, Muhamed Arkoun proposed the observer of Islam to use the recently developing social theories, the so-called postpositive theories. In understanding the historicity of Islam, it is needed a sufficient instruments in order not to fall into rigid positivism which had been the mainstream in Islamic Studies by Orientalists. In his research, Arkoun uses ideas of scholars such as Michel Foucault (Archeology), Jeaques Derrida (Deconstruction), Pierre Boudieu (Cultural Capital), Rolland Barthes (Semiotics), and others. And as a consequence, Arkoun doesn’t seek original meanings of Al-Qur’an anymore, but how the reality (historicity) of Islam (including the meaning of AL-Qur’an itself) is constructed in history (Arkoun, 1999).

In short, the outsider observers have tried to improve their study of Islam. This makes a novelty, instead, in the developing Islamic Studies, in Muslim or non-Muslim scholarship sphere. In practical level, those developments are a new round of the relation between Islam and the west.[]

Saya pernah membaca dari buku terbitan kementrian agama Arab Saudi bahwa Peringatan Maulid Nabi tidak pernah dilakukan dan dicontohkan pada masa Nabi Muhammad SAW maupun pada masa sahabat-sahabat Nabi Muhammad SAW. “Bagaimana dengan perayaan Maulid Nabi Muhammad SAW di Indonesia apakah ada hadist yang membenarkannya dan bagaimana sikap kita untuk menghadapi sesuatu . . . → Read More: Peringatan Maulid Nabi s.a.w. dan Bid’ah

“Ngopi” adalah panggilan yang akrab didengar terutama bagi kalangan mahasiswa. Di kota malang.tidak sulit kita menemui mahasiswa yang sering ngopi, mulai dari café yang agak besar sampai warteg yang kecil. Mulai warung kopi yang ada di mal sampai yang terdapat di pinggir jalan.
Dikota malang terutama didaerah dekat kampus, banyak tempat yang biasanya dijadikan tempat ngopi. Ngopi bagi kalangan mahasiswa adalah pekerjaan mangasyikan, ditengah tugas yang menumpuk dan perkuliahan yang padat, ngopi merupakan salah satu alternatif menghilangkan kepenatan tersebut.
Budaya ngopi yang disertai dengan tongkrongan adalah budaya kebanyakan para mahasiswa. Diwarung kopi kita akan banyak menceritakan beraneka ragam persoalaan, mulai dari kuliah, cewek, bisnis sampai organisasi. Tidak hanya itu, ngopi terkadang sebagai ajang untuk berdiskusi bagi kalangan aktivis.
Misalnya di salah satu café yang ada daerah Jl. Gajayana Kota malang ini, di café ini seringkali dijadikan tempat bagi para aktivis multi cultural dalam menjalankan diskusi. Mulai dari diskusi tentang bangsa yang pelik dan berat sampai diskusi yang ringan masalah remaja kekinian. Di café ini sengaja disediakan program untuk mahasiswa yang menjalankan diskusi, setiap para mahasiswa yang datang untuk diskusi sejumlah lima orang maka mendapat bonus satu bungkus rokok, begitu juga seterusnya sesuai dengan kelipatan lima mahasiswa yang datang.
Budaya ngopi sesungguhnya banyak positifnya, mulai dari menambah jaringan dari berbagai macam kampus, ngopi juga mempunyai manfaat berupa menambah wawasan karena yang ada dalam ngobrol di warung kopi adalah berupa sharing dan diskusi kecil-kecilan.
Membahas tentang budaya ngopi, tiba-tiba penulis teringat tentang sosok Gus Dur, sewaktu di mesir beliau jarang sekali kuliah, yang beliau lakukan adalah hanya keperpustakaan untuk membaca buku setelah itu beliau ngopi dengan teman-temannya serta mendiskusikan apa yang telah beliau baca. Di tempat ngopilah Gus Dur lebih banyak mendapatkan pengetahuan dan mengasah intelektuanya.
Hal inilah yang membuat ngopi banyak menghasilkan manfaat. Tidak hanya dikelas kuliah yang bisa transaksi pengetahuan, diwarung kopipun kita bisa transaksi dan berbagi pengetahuan. Transaksi ini bisa berupa diskusi yang berat maupun yang ringan.
Selanjutnya, ditengah budaya globalisasi ini, dimana pergaulan yang sangat bebas, ngopi bisa menjadi alternatif dan isu tandingan untuk mengcounter budaya globalisasi tersebut. Budaya modern yang banyak mengajarkan tentang konsumerisme dan matrialistik, dengan ngopi budaya tersebut bisa sedikit terkikis karena dengan adanya budaya ngopi maka pusat perhatian mahasiswa pada waktu lengang tidak lagi di mal besar yang menghabiskan banyak uang namun terpusat pada warung kopi yang hanya dengan dua ribu rupiah sudah bisa bersanda gurau dan bersenang-senang dengan teman sejawat.
Tidak hanya bagi mahasiswa biasa, budaya ngopi justeru sering dilakuakan oleh para aktivis kampus. Para aktivis biasanya melaksanakan aktivitas organisasinya seperti diskusi, rapat dan merancang demonstrasi hanya cukup diwarung kopi. Tidak heran kalau para aktivis banyak jaringan, kerena diwarung kopi jaringan itu diperoleh. Baik jaringan sesama organisasi berbeda kampus maupun berbeda organisasi.
Harapan penulis, budaya ngopi semoga terus terbudayakan. Jangan sampai budaya tersebut hangus kalah dengan budaya modern yang minim manfaat dan hanya menguntungkan para pemodal menengah keatas. Semoga.