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104 Documents
<![CDATA[Pemikiran Tasawuf Syekh Nawawi Banten dalam Tafsir Marah Labid ]]>
<![CDATA[kartubi, Mr]]>
<![CDATA[ Kontekstualita: Jurnal Penelitian Sosial Keagamaan Vol 22, No 1 (2007) ]]>
Publisher : <![CDATA[Kontekstualita: Jurnal Penelitian Sosial Keagamaan ]]>
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<![CDATA[This article uncovers Syekh Nawawi Banten thoughts on Tasauf (mystical order) in his exegesis, Marah Labib, and its relationship with the contemporary thoughts. This library research employs descriptive analytical model where his thoughts on Tasauf are analyzed using content analysis by considering the historical approach to interpret the phenontena, events around his life in the past and then correlate them all with the recent condition. It is found that his thoughts are in line wilh his apprehension of the 6lan of the holy Quran. His Tasauf is ethical-oriented in nature, and if it is actualized in the believerslife, this will bring them into pure obedience (iman) towards Allah, their very Creator]]>
<![CDATA[Respon Kiai Pesantren terhadap Materi Kompilasi Hukum Islam di Indonesia (Studi Kasus di Kota Jambi) ]]>
<![CDATA[Ibad, Saiful]]>;
<![CDATA[Rasito, Rasito]]>
<![CDATA[ Kontekstualita: Jurnal Penelitian Sosial Keagamaan Vol 21, No 1 (2006) ]]>
Publisher : <![CDATA[Kontekstualita: Jurnal Penelitian Sosial Keagamaan ]]>
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<![CDATA[This study aims at explaining how kiais of pesantrens in Jambi City respond to the Compilation of Islamic Law in Indonesia. It uses anthropological approach with descriptive analysis. The data was collected with limited participatory, observation, and interview. The results of this study shows that the acceptance and objection of the kiais to the Compilation of Islamic Law in Indonesia have been very much infiuenced by Islamic literatures, organizations and their lines of teachers. It is, therefore, the government should reconsider the existence of Inpres (Instruksi Presiden, or the Presidents Instruction) number l, 1991, because the Inpres was not well responded by kiais who teach Islamic teachings and give fatwa (religious advice) to Muslim communty.]]>
<![CDATA[Paradigma Keagamaan dan Politik Organisasi KAMMI Daerah Jambi ]]>
<![CDATA[Ulum, Bahrul]]>
<![CDATA[ Kontekstualita: Jurnal Penelitian Sosial Keagamaan Vol 21, No 1 (2006) ]]>
Publisher : <![CDATA[Kontekstualita: Jurnal Penelitian Sosial Keagamaan ]]>
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<![CDATA[The purpose of this researclt is to investigate the political paradigm and religiousity of the KAMMI (the Front Action of the Indonesian Muslim Students) in Jambi. In this study, the qualitative approach was applied in which the writer himself actively participated as the research instrument. The writer finds that the KAMMI ideology of Islam has influenced their tradition in understanding Islam. This happens as the consequence of their training namely the tarbiyah in which the Islamic teaching of their own is only taken for granted by the members. The narrow and strict understanding of the members finally reflects in their daily activities in Islamic symbolism. Their view that Islam doesnt allow the separation between the substantial and the formal finally influence their vision that the Islamic state is more important to implement the syariah, and this what the writer sees the similar vision with the neo-revivalism Islam. Those views of the KAMMI, however are weak in two aspects. First, the historical aspect where the normative idea and the contextual reality sometimes do not meet each other. This happen by the second, the lack of methodology in which the KAMMI sometimes bring them to the narrow-minded and trap them in dilemma.]]>
<![CDATA[Paham Keagamaan K.H Muhammad Zein bin Abdul Rauf (Kajian Filologis Naskah Kitab Kurratu Al-Ain Al-Fard Al-Ain) ]]>
<![CDATA[Rasidin, Mr]]>
<![CDATA[ Kontekstualita: Jurnal Penelitian Sosial Keagamaan Vol 22, No 1 (2007) ]]>
Publisher : <![CDATA[Kontekstualita: Jurnal Penelitian Sosial Keagamaan ]]>
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<![CDATA[This Article aim to analyse idea of K. H. Muhammad Zein Abdul Rauf bin. In his article he studies three religion main problems namely tauhid, science, bahavior and.fiqh. In thefeld of tauhid science he studies the nature oJ obligation which is called wajib, mustahil (irnposible) ancl have to Allah SLVT. So also to nature of which is obligecl to be, irnposible and have to be for rasul, religion foundation and meaning it the ttvo confessions. In the feld of fiqih he studies aboul taharah, fasting and sholctt. While in the feld of behavior he studies about immoral related to orgon which is zahir (organ irnrnoral lahiriah) and wich is rnind (batiniah) and also the nature of the nature the praised attributed attached to all mukallaf.]]>
<![CDATA[Revitalisasi peran ushul fiqh sebagai Landasan Metodologis Istinbath Hukum dalam Islam ]]>
<![CDATA[Rafiq, M]]>
<![CDATA[ Kontekstualita: Jurnal Penelitian Sosial Keagamaan Vol 22, No 1 (2007) ]]>
Publisher : <![CDATA[Kontekstualita: Jurnal Penelitian Sosial Keagamaan ]]>
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<![CDATA[The article below presents a critical review on modern tendencies of Islamic jurisprudencial thinking that promotes to the reformation of Islam body of law. The author want to propose a assimilative perspective between classical herritage of Islam jurispruclencial methods, and that of modern one. This article primarily is based on author s thesis on Quran s paradigm of dilalah, that was promoted at Master Prograrnme of IAIN Al-Raniri Darussalam, Aceh, in 2003.]]>
<![CDATA[Etnogenesis dan Kehidupan Keagamaan Migran Muslim di Malaysia ]]>
<![CDATA[Wong, Diana]]>;
<![CDATA[Aziz, Arfan]]>
<![CDATA[ Kontekstualita: Jurnal Penelitian Sosial Keagamaan Vol 28, No 1 (2013) ]]>
Publisher : <![CDATA[Kontekstualita: Jurnal Penelitian Sosial Keagamaan ]]>
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<![CDATA[The dynamics of religious life and the formation of ethnic identity after Malaysia independence is the starting point of this paper. Malaysiaâs rapid economic development in 1970s invites Indonesia labor migration and other Asian countries like India, Bangladesh and Myanmar, which then bring together with them the religious culture of their homeland and significant changes in the religious discourse of citizens. This article made from the research that has been conducted on religious lives of two migrant communities in Malaysia and aimed to describe the relationship between religious lives of citizens below the Islamic Malay ethno genesis which took place under the Malaysian nation-state regime. Although the migrants and citizens both are Muslims, this study shows âthe homeâ for both sides precisely in the transnational missionary movements, especially, Tablighi Jamaat which will be further elaborated after the next discussion of this article. Keywords: Kehidupan keagamaan, Migran, Etnogenesis.]]>
<![CDATA[Nabi Muhammad dan Reformasi Masyarakat Arab ]]>
<![CDATA[Haris, Ahmad]]>
<![CDATA[ Kontekstualita: Jurnal Penelitian Sosial Keagamaan Vol 21, No 2 (2006) ]]>
Publisher : <![CDATA[Kontekstualita: Jurnal Penelitian Sosial Keagamaan ]]>
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<![CDATA[For Muslims in particular, the life of the Prophet Muhammad (571-632) has been unlimited sources of inspiration, one of which is how he was successfully reforming the sixth and seventh century Arab society. In Mecca, he was able to transfonn the paganistic Arabs into a monotheistic society furnished with new morality. In Medina, he completed his mission by constructing a nau pluralistic society under the banner of Islam. This Medinan society (masyarakat madani) could becorne a model for reconstructing other societies such as the Indonesian Muslims.]]>
<![CDATA[Hubungan Antara Tingkat Pemahaman dan Sikap Masyarakat Kota Jambi Terhadap Kewajiban Zakat dengain Kesadaran untuk Berzakat ke BAZDA ]]>
<![CDATA[Abuzar, Abuzar]]>
<![CDATA[ Kontekstualita: Jurnal Penelitian Sosial Keagamaan Vol 21, No 2 (2006) ]]>
Publisher : <![CDATA[Kontekstualita: Jurnal Penelitian Sosial Keagamaan ]]>
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<![CDATA[This article describes the peoples understanding and their attitude on the obligation to pay the zakat (alms) toward their willingness to pay the zakat (alms) into Bazda (Agency for collecting and distributing zakat and shadaqah). This research is qualitative-statistic in nature and employs correlation analytical and linear regression approaches. It is found that the awareness and the willingness of Moslem to pay the zakat (alms) is significantly high but their willingness to channel their zakat (alms) through bazda is still low. It is because of their distrust into the management of this Bazda as it is poor-managed leading to its failure to increase the prosperity of the needy in the society.]]>
<![CDATA[Modernisasi Keagamaan Islam Di Indonbsia (Telaah Pemikiran A. Mukti Ali) ]]>
<![CDATA[ Kontekstualita: Jurnal Penelitian Sosial Keagamaan Vol 21, No 2 (2006) ]]>
Publisher : <![CDATA[Kontekstualita: Jurnal Penelitian Sosial Keagamaan ]]>
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<![CDATA[This article uncovers A. Mukti Ali b thoughts in his efforts to modernize the religious thoughts in Indonesia. All A. Mukti Ali s worl<s are analyze employing analytical critical and historical approaches. A. Mukti Ali is in the opinion of the importance of the religion in national development. So dialog and harmonization among pertaining parties in this countries are of great importance. He also contributes in the establishement of MUI (The Indonesian Council of Ulama) as the representative body for the affairs and interests of Muslim people in Indonesia. He is also credited to the efforts to position Muslims as the capitals no the barriers, of national development.]]>
<![CDATA[Mentalitas Peisan Melayu Jambi (Studi Kasus Sistem Mata Pencarian Hidup Peisan Melayu Desa Senaning Kabupaten Batanghari) ]]>
<![CDATA[Pahmi, Pahmi]]>
<![CDATA[ Kontekstualita: Jurnal Penelitian Sosial Keagamaan Vol 21, No 2 (2006) ]]>
Publisher : <![CDATA[Kontekstualita: Jurnal Penelitian Sosial Keagamaan ]]>
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<![CDATA[This article highlights the system of earning-living substances effort by Jambi-Malalt peasants employing cultural approach. From the way they are earning their living substances, it is revealed some of the prominent values they have in their daily life like in social contact, in religious ceremony and in economy. Desa Senaning is an example of how the people share their earning-living substances into each other, even though this sharing tends to be "to share the poverty". It is found that the way they earn their livelihood or necessities represents their very obvious mentality. In the other hand, they also tend to be commercialized and market oriented.]]>
