Religia

Understanding The Phenomenon of Fake Crazy Rich and Fraudulent Investment in Indonesia from the Philosophy of Happiness in Hazrat Inayat Khan’s Sufism

Alim Roswantoro — 2023-10-29

The phenomenon of crazy rich as one of modern materialism and hedonism have poisoned the life of Indonesian’s younger generation in the current millennial era. They have been eroded by worldly pleasures. Tempted by the glamorous and luxurious lifestyle of crazy rich people, they were willing to flaunt the wealth of property that was not yet theirs. Many people have fallen victim to their fraudulent investments in Indonesia. They did it to being able to deceive many people for investing their money in their fraudulent investment businesses. Those who cheated or were cheated have actually been deceived by worldly pleasures. What they got were not real happiness, but fake happiness and even the misery and humiliation of life. This phenomenon is interesting to read from the perspective of Inayat Khan’s philosophy of happiness in his Sufism. Inayat Khan differentiates happiness from pleasure. The first term refers to a true happiness, while the second one refers to a pseudo happiness. The relationship between pleasure and happiness is that of falsehood and trueness. His conception is relevant to be used as a theoretical framework to analyse the phenomenon of fake crazy rich and fraud investment in Indonesia. The phenomenon shows the preference of young Indonesians to pursue the material and physical wealth as a measure of a successful life by all means, both good and bad. This, from the viewpoint of Inayat Khan’s philosophy of happiness, is a false fulfilment of life satisfaction.

Religious Behaviour of Mosque Congregation during the Covid-19 Pandemic with a Neuroscience Perspective: A Case Study at the Jogokariyan Mosque Yogyakarta

Mohammad Jailani — 2023-10-29

The spread of Covid-19 in the month of Ramadan 1442 H, caused all worship activities to be closed tightly. However, there is one mosque whose religious activities are still active, which is attended by the congregation of the mosque, namely the Jogokariyan Mosque in Yogyakarta. This study aims to analyze religious behavior vertically between God and Creatures, namely the congregation of the mosque during the COVID-19 pandemic. The research method used in this study is a qualitative method with case studies. The informants of this research were 20 members of the Jogokariyan mosque, 1 takmir of the mosque, and 2 committees of Ramadan 1442 H. Data collection techniques were carried out using data from interviews, observation, and documentation methods. The data analysis technique uses the reduction method, the display method, and the conclusion drawing/verification method. The results of the study show that religious behavior is vertical. The congregation of the mosque followed a series of fasting worship that had been scheduled by the takmir of the Jogokariyan mosque. Carrying out a series of bukber events, tarawih prayers, and religious studies online and offline in the fasting month of Ramadan 1444 H. The congregation of the mosque comes in droves to the mosque following the series seriously and carefully and it is relevant to psychosocial and neurospiritual theories.

Islam Aboge Between Heritage Tradition and Religious Sect in the Horseshoe Area

Suhermanto Ja'far — 2023-10-30

This article discusses Islam Aboge in East Java's Horseshoe (Tapal Kuda) area as a heritage of tradition or a religious sect. This article explores the acculturation of Islam with the Aboge Community in the Horseshoe area. The main problems in this article are: first, Islam Aboge between traditional heritage and religious sects. Second, Islam Aboge in the changing times. The methodology used is qualitative research through field research. Islam Aboge, as a hereditary tradition, is widely followed by local people in East Java, including in the Horseshoe (Tapal Kuda) area, which has its cultural character. The Islam Aboge community spread across Probolinggo is widely followed by most ethnic Madurese, so their interaction pattern quickly adapts to mainstream Islamic society. The adherence to the Kiai and involvement in the culture of slametan, tahlilan and other cultures is so strong that it is difficult to distinguish between them. Islam Aboge, as a religious socio-cultural fact of the people of Probolinggo and Jember, does not wholly mark the representation of the Santri-Abangan dichotomy ala Geertz. However, to a certain extent, the Aboge Probolinggo and Jember communities have similarities with the characteristics of the Abangan people. The Aboge community is a community that grows and develops with its level of holiness without abandoning the basic things of Islam, such as prayer and fasting. The Islam Aboge Community tends to shrink due to the challenges of changing times which are slow to anticipate, and the movement of the Islam Aboge Community to mainstream Islam.

Salawat Adhiya Ulami at the Jalsatul Itsnain Baa Alawy Bandung Assembly: Salawat as a Medicine for Peace of Mind

Dian Siti Nurjanah — 2023-10-30

This paper discusses the role of Salawat adhiya ulami on the peace of mind of the members of Majelis Jalsatul Itsnain Baa Alawy Bandung. This paper is field research with the object of research at Majelis Jalsatul Itsnain Baa Alawy in Katapang, Bandung, West Java Indonesia. This research uses descriptive methods and a phenomenological approach to obtain data, observation, interview, and documentation techniques were used. While analyzing the data qualitative analysis techniques. This study found that Salawat adhiya ulami is a strand of Salawat that contains the life history of the Prophet Muhammad from birth to death, and Salawat adhiya ulami is a medium for a congregation of the Jalsatul Itsnain Baa Alawy Assembly to express longing for the Prophet Muhammad. By using a Sufistic approach, it can be concluded that after reading Salawat adhiya ulami, a congregation of the Jalsatul Itsnain Baa Alawy Assembly gets peace of mind in carrying out daily life. So that with peace of mind, the congregation believes that they will be husnul khatimah at the end of their lives. This belief is based on the words of Allah; calm souls, return to God with a heart that is pleased, and enter My servants and enter My heaven.

The Concept of Basyar in the Qur'anic Perspective: a Humanistic Psychology Approach

Nailis Sa'adah — 2023-10-31

Human in the Quranic perspective has many terms, one of them is Al-Basyar. The word Al-basyar refers to the appearance of something well and beautifully and comes from the word basyarah which means skin. This study aims to examine and explore the understanding of humans as Al-Basyar from the Quranic perspective. The method in this research uses qualitative methods. Analysis in this study uses content analysis and then primary data will be cross-checked with other secondary data. Result a). The word Basyar in the Qur'an is written 37 times meaning humans with details 31 times (without using Alif-Lam), 5 times (using Alif-Lam), and 1 time (without alif-lam in dual form). b). Al-basyar which discusses humans in general in the Qur'an there are 9 verses that explain that humans eat, have skin, have sexual intercourse, and can die (not eternal), and there are 5 verses that discuss the process of human creation which comes from soil, water and then the spirit is blown. c). In the Koran there are 23 verses that discuss prophets/prophethood, 13 of which discuss the people who lie and slander prophets, besides that there are also verses that discuss prophets as ordinary humans (basyar), this is contained in 10 verses in the Quran. d). In the humanistic psychology approach, humans as basyar are humans with physiological needs that must be met. These physiological needs are related to eating, drinking, sleeping, and sexual intercourse.

Qur'anic Interpretation in the Form of Sundanese Poetry: K.H. Ahmad Dimyati's Interpretation of Q.S. al-A'lá/87

Jajang A Rohmana — 2023-11-16

This article focuses on Quranic interpretation in the form of Sundanese poetry or Sundanese nadoman. The object is Kitāb al-Tabyīn al-Ajlá wa al-Ahlá fī Tafsīr Sūrah al-A'lá written by K.H. Ahmad Dimyati (1886-1946) a famous scholar from the Sukamiskin Islamic Boarding School (Pesantren) in Bandung. This book is a tafsir of surah al-A'la (Q.87: 1-19) in Sundanese with pegon style letters. Compared to Qur'anic translations, poeticized forms of interpretation are not widely practiced in Indonesia, given their attachment to strict poetic rules, such as the number of chants, syllables, and the final rhyme in each chant. However, for Ahmad Dimyati, this type of composition was chosen because, in addition to being popular, the lyrics are also concise, easy to read, and the song is pleasant to hear. This form of pupujian poetry is generally sung in mosques waiting for prayer time to arrive. This study shows that the use of pupujian poetry in interpretation adds to the diversity of interpretation literature in West Java. The provisions of the pupujian rules make it unfree to use extensive and analytical explanations. As a poetry-like composition, this type of Qur'anic interpretation contributes not only to the teaching of the Qur'ān but also to the development of Qur'ānic studies that adapt the poetic form of poetry to the Sundanese literary tradition

Youth Narratives of Moderate Islam: Study of Islamic Philosophy For Indonesian Millennials

Imam Kanafi — 2023-10-29

This study seeks to understand the narratives of Islam that have developed among Muslim millennials in Indonesia, who have commonly been targeted for recruitment by radical groups. Youths, who are in the process of self-actualization, are easily influenced to adopt mindsets that run contrary to Pancasila—the national philosophy—when they are exposed to narratives that promote intolerance and radicalism. The Islamic experiences and narratives of Indonesian Muslim millennials will shape their activities and knowledge. This study deals with three aspects of the Islamic narratives that have emerged amongst Muslim Millennials in Indonesia: the sources of these narratives, the understandings of moderatism and ideal Muslimhood that have emerged, and the responses to moderate Islamic narratives. Using a phenomenological approach, this qualitative research finds that Islamic narratives to which millennials are exposed convey diverse messages—some radical, some liberal, and some moderate. These millennials receive these narratives from pesantren (Islamic boarding schools), teachers, prayer groups, books, and social media. Millennial Muslims in Indonesia tend to idealize moderate leaders over Salafi ones, and all support the propagation of moderate Islamic narratives.