Analisa: Journal of Social Science and Religion

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EISSN : 26217120
Current Publisher: Office of Religious Research and Development (10.18784)
Total articles ≅ 38
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Latest articles in this journal

Mahmud Arif, Zulkipli Lessy
Analisa: Journal of Social Science and Religion, Volume 4, pp 225-242; doi:10.18784/analisa.v4i02.912

This research aims to explore local wisdom in a pluralistic society that has been employed by the Female Farmers Group (Kelompok Wanita Tani), also called KWT Dewi Sri, in taking a social role for empowering rural cross-faith women in the hamlet of Kemasan. To implement its vision for local prosperity, KWT Dewi Sri has helped rural women by facilitating socio-empowerment services and informal education for those who are in need. KWT Dewi Sri has given interreligious social services so that the women can build social harmony and thus overcome the cynical assumption that poverty is the fate of being a woman. While embracing the value of benevolent citizenship, KWT Dewi Sri has persuaded these interfaith women to use rational choices to eradicate prejudice against others in general and stigmatisation against women in particular. This research used the qualitative approach with empirical inquiry to explore the females’ accounts of empowering their fellow women and maintaining social harmony in the hamlet. The findings showed that by using adaptive strategies, KWT Dewi Sri demonstrated the benefits of applying preventive programs to counter the take for granted-assumption that being female always necessitates impoverishment. Amid such help and success, many women in the hamlet hold a view, as in Javanese mythology, that KWT Dewi Sri is the reincarnation of the goddess of prosperity (Dewi Sri) descended to empower the local women. This research will discuss the cultural values of KWT Dewi Sri in establishing harmonious lives among people of the hamlet and in empowering the local women, and the obstacles KWT Dewi Sri encounters in embracing its roles.
Zulkifli Zulkifli, Zaenudin Hudi Prasojo, Mohammed Sahrin Bin Haji Masri
Analisa: Journal of Social Science and Religion, Volume 4, pp 263-281; doi:10.18784/analisa.v4i02.919

In the past people identified the dayak, especially sub ethnic of Kanayatn as Christians or Catholics. By the time and the rapid progress of the Kanayatn communities in their religious aspect, there was also a change of faith. Since the 1980s several Kanayatn people started converting to Islam or mualaf. To reveal how the existence of those who live as minority Muslims in the midst of the Kanayatn who are still Christian or Catholic, this study was done using a qualitative approach with a case study design. The location of the study was in the remote area in West Kalimantan, precisely in Sidas Village, Sengah Temilah District, Landak Regency. Result of the study showed that after the Kanayatn people converted to Islam, they are experiencing a breakdown of identity. Their existence is accepted by halfhearted both by the Kanayatn and Malay communities. The Malay community in general are still perpetuating them as "converts". Meanwhile the Kanayatn community (Christian community) considers them as Malay or descendant of Malay. Nevertheless, Kanayatn people who convert to Islam try to maintain their identity as Kanayatn people who are Muslim or in short Muslim Kanayatn. Other findings show that as the minority where they are lack of religious guidance, the Muslim community of Sidas Village must be smart in responding to the situation so that they can survive and coexist peacefully among of the Christian majority.
Ama Farida Sari, Rusnaini Rusnaini, Triana Rejekiningsih
Analisa: Journal of Social Science and Religion, Volume 4, pp 243-261; doi:10.18784/analisa.v4i02.920

Interfaith dialog is commonly carried out to harmonize the relationship and minimize conflicts between religious believers. This study examines how the functional structure of an interfaith community and beliefs can create harmonious interfaith relationship through an interfaith dialog held in Kudus, Central Java. This study is designed with qualitative research model by applying the phenomenological approach. The data were technically collected through interviews, observation, document studies and Focus Group Discussion (FGD). Theoretically, this study used Talcott Parsons’ structural functional theory. The results showed that the Interfaith and Interbelief Communities of Pantura (TALI AKRAP) is a system in society where the religious adherents and the flow of beliefs are the integrated elements, each of which should function one another in creating a balance in society. As a system, TALI AKRAP holds four imperative functions which are simultaneously integrated in action systems, namely adaptation, goal attention, integration and learn pattern maintenance or commonly abbreviated AGIL. The existence of adaptation between religious adherents in the community aims to understand, recognize and accept one another as an effort to realize the harmony among religious believers. The goal to be achieved is a community with concern, tolerance, lives side by side and accepts differences as a gift from the God Almighty, all of which are integrated in social dialog activities between religious believers which exist for a long time and are carried out continuously.
Zakiyah Zakiyah
Analisa: Journal of Social Science and Religion, Volume 4, pp 283-300; doi:10.18784/analisa.v4i02.916

This article concerns on the notion of responsibility to protect (R2P) in Syrian war and what can be expected from the Muslim community. This theme is important to be discussed for the reasons that crisis in Syria has been occurred for almost nine years since it began in March 2011 and it has no end sign in the immediate time. In addition, it caused hundred thousand civilians dead, million people become displaced persons. In addition, the use of chemical weapons in the Syrian war was against the international laws. This paper was written based on the data that was collected using documentary study. Findings of this research reveals that the Syrian civil war had involved various parties including the government, insurgent groups, international fighters, and several countries like the US, Saudi Arabia, Turkey, Russia, some European countries, and other states. This made the situation very complex. The Muslim communities through international organization such as Organization for Islamic Cooperation (OIC) and the International Syria Support Group (ISSG) should actively participate in implementing the R2P which include protecting people, promoting human rights issues, and preventing further mass killing as well as military protection.
Mohammad Syifa Amin Widigdo
Analisa: Journal of Social Science and Religion, Volume 4, pp 165-185; doi:10.18784/analisa.v4i02.843

This article examines Imām al-Ḥaramayn al-Juwaynī’s application of jadal theory in both his legal and theological work by analyzing critically his major writings, namely: Kitāb al-Irshād (1950), al-Kāfīya fī al-jadal (1979), al-Burhān fī uṣūl al-fiqh (1980), al-Durrah al-Muḍīyah fī mā waqaʿa fīhi al-khilāf bayn al-Shāfiʿīyah wa al-Ḥanafīyah (1986), and Tafḍīl madhhab al-Shāfiʿī ʿalā sā’ir al-madhāhib (2013). Through a hermeneutical reading of these books, I find that Imām al-Ḥaramayn’s application of jadal renders the integration of kalām and fiqh. At first, Imām al-Ḥaramayn aims to obtain knowledge with a certain level of certainty (in the forms of ʿilm or ghalabat al-ẓann) in law and theology by applying jadal in both disciplines. Then, this scholarly attempt of obtaining certainty interestingly provides an epistemological ground for the integration of kalām and fiqh. He inserts theological elements in his legal scholarship and incorporates a juridical perspective in his theological work. As a result, he “rationalizes” Shāfiʿī legal doctrines on the one hand and “traditionalizes” rational theology on the other. This epistemological foundation for the integration of kalām and fiqh is important not only because it provides a different description of Islamic intellectual history, but also redefines the concept of Sunnī in the eleventh century.
Abdul Munip
Analisa: Journal of Social Science and Religion, Volume 4, pp 187-203; doi:10.18784/analisa.v4i02.911

The most famous manāqib (hagiography) of Syaikh Abd al-Qadir al-Jailānī in Java, is an-Nūr al-Burhānī, written by Kyai Muslih al-Marāqī, a Javanese translation of al-Barzanji’s al-Lujain ad-Dānī. However, this book has its uniqueness and can be regarded as a new book because Kyai Muslih is not only a translator but also a commentator of the book. This article aims to describe the relationship between the book and other text. By intertextuality analysis, this paper finds that an-Nūr al-Burhānī is a revision of some translation books of al-Lujain ad-Dāni that have existed before, as well as constructed by quotations from 30 books, 24 verses of al-Qur'an, 50 ḥadiṣ and some poems. The relationship of intertextuality is indicated by excerpt, expansion, modification, and conversion. The excerpt is seen in Kyai Muslih’s sounding about controversial issues related to Sufism. The expansion is found when he speaks more extensively about the issues he discusses. The modification is shown by shortening a lengthy ḥadiṣ, a citation, and a title of a book. The conversion is seen when he criticizes another opinion he regards as not valid. Finally, an-Nūr al-Burhānī serves as hypotext for the subsequent works. At least, two books in the Indonesian language, namely Terjemah Manaqib Syaikh Abdul Qadir Jailani by Moh Saifulloh al-Aziz and Penuntun Manaqib Syeikh Abdul Qadir al-Jailani by Baidlowi Syamsuri are the translations of Javanese an-Nūr al-Burhānī and not a direct translation of Arabic al-Lujain ad-Dāni. These findings underline the importance of the translator's competence in order to produce good translation works, as is modeled by Kyai Muslih.
Erni Maria Clartje Efruan, Zummy Anselmus Dami
Analisa: Journal of Social Science and Religion, Volume 4, pp 301-318; doi:10.18784/analisa.v4i02.836

This study was aimed to analyze the text of Luke 10:25-37 using the methods of diacognitive analysis, thus discovering the principles of Jesus’ multicultural pedagogy that can be used as a tool to solve multicultural issues and complement Sundermeier's intercultural hermeneutics so as not to look brittle in its application. The result of the analysis of the Parable of the Good Samaritan suggests that there are five principles in Jesus’ multicultural pedagogy and at once as a contribution to Sundermeier' intercultural hermeneutic, namely: (1). Multicultural issues can only be resolved through the creation of dialogue by the teacher; (2) The teacher's position is decisive in solving multicultural problems; (3) The teacher must know the actual cognition object; (4) The teacher must have multicultural competence; and (5) the primary goal of multicultural pedagogy is reconciliation. Among these five principles, the third principle has the most essential role in its application because it emphasizes compassion. The presence of compassion in teacher' self will make the teacher has a strong desire to help others without considering the differences of ethnicity and religiosity, eliminating assumptions, paying attention to the welfare of others without being selfish, having feel-in and respect, willing to sacrifice both psychic and material to manifest life together (convivencia).
Muhamad Murtadlo
Analisa: Journal of Social Science and Religion, Volume 4, pp 205-224; doi:10.18784/analisa.v4i02.915

This paper will examine the scientific writing skills in the context of pesantren. The pesantren has a long scientific history in Indonesia, unfortunately, it has not been accompanied by a strong tradition of scientific writing. The research question formulated is to figure out what causes the tradition of scientific writing in pesantren is not that strong. To find out the answer, this study will use a qualitative approach by raising two pesantren cases that organize ma’had aly education, namely the Ma’had Aly Sukorejo Situbondo and the Ma’had Aly Manggisan Wonosobo. This study found that the reason why the tradition of writing in pesantren is not that strong is due to the lack of scientific writing being introduced in pesantren. Eventhough, they have been introduced to the scientific tradition and academic culture in deciding various socio-religious issues. This study recommends the need for a pesantren breakthrough in the developing of scientific writing culture.
Erin Gayatri, Kustini Kosasih
Analisa: Journal of Social Science and Religion, Volume 4, pp 79-96; doi:10.18784/analisa.v4i01.792

Many countries strongly rely on deradicalization path to solve terrorism catastrophe. However, they mostly still focus on the terrorists themselves and lack of attention to the people around them particularly their children. While in some local to the international cases of terrorism, children have involved actively in those acts. This article delivers a significant instance on how to avert the new generation of terrorism particularly from the kinship path. This article focuses on an Islamic boarding school or pesantren (Al-Hidayah) run by a former terrorist (Al-Ghazali) with the main purpose is deradicalization program towards the terrorists’ children. This article is based on the field research, the collecting of the data using depth interview as the primer data and exposure some references as the secondary data. This article found that deradicalization towards terrorist’s children is better under the education platform or pesantren, because it provides two things; firstly, children can gain their right to reach the education after they were marginalized even excluded from their former school. Secondly, it becomes a new home for the children where support the way to apply deradicalization program through the formal model (within the class) and informal model (out the class). There are four significant prograsm that Al-Hidayah pesantren applied namely a green school, life skill, tahfiz class, and trauma healing. Generally, it is success as a curative and preventive action. Although the pesantren receives some financial supports from the government and some other parties, it still struggles to raise more funds to provide free education for its student.
Lery Prasetyo
Analisa: Journal of Social Science and Religion, Volume 4, pp 59-78; doi:10.18784/analisa.v4i01.788

The symbols contained in a vihara is intentionally used to remind the people to something that is believed, both cultural and spiritual values. This article aims to analyze the meaning and value of spiritual and cultural symbols in Vihara Lotus Surakarta. This is a qualitative research. This article shows that (1) The meaning and value of spiritual symbols in Vihara Lotus can be found on the category of altar and statue which consist of ancestor altar, Amitabha Buddha Altar, Avalokitesvara Altar, Three Buddhas Alta, Si Mien Fo Altar, Maitreya Buddha, Si Da Tian Wang Statues, And Earth Gods. Then in category of Prayer tools consist of Ching/Gong, Muk Ie, He Che, and Tan Che. Those spiritual symbols have meaning and value in term of the Buddha teaching such as the Sigalovada sutta, sukhavati realm, reflection of Buddhas nature, concept of Tri Kaya, affection state, four nobles qualities, dharma wheel turning, awareness, equanimity concept, introspection, and catumaharajika realm. (2) Meaning and Value of Cultural Symbols in Vihara Lotus can be found on the category of altar and statue consists of Thian Kong Altar, Chinese Generals, Earth gods, and Horse statues. Then in plant and food category consist of soy bean, Candy and Cookie, cigarette, wine, Chinese evergreen, and pineapple. Those cultural symbols have meaning and value in term of Chinese tradition and habit, such as Tradition of Sky Praising, merits appreciation, Chinese mythology, traditional food, hope of better life, special service to idol, and hope of sustenance.