Islamic Values in The Tradition of Samin Community at East Java

Oktafia, Renny; Mawardi, Imron

doi:10.21043/qijis.v5i1.2027

Cited by 11 publications

(10 citation statements)

References 1 publication

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“…The results showed that the traditions of Muslim community in Pasaman still hold certain beliefs outside of the Islamic value. The tradition mirrors to the tradition of calling rain (dhammong) in Madura (Hefni, 2008), bathing forty times or cebor opatoh (Syukur & Qodim, 2017) in Garut and tradition of Samin community in East Java (Oktafia & Mawardi, 2017) but has some major differences comparing with begalan in Banyumas (Hidayat, 2014). The rahat practitioners have some similarities with pananyaan in Tasikmalaya (Musadad, 2016) and lawang/ kuncen in Garut (Syukur & Qodim, 2017).…”

Section: E Applying Rahat In Islamic Shariamentioning

confidence: 81%

Theft Prevention With Rahat as an Effort to Protect Property in Pasaman, West Sumatera, Indonesia

Salma¹,

Jarudin²

2020

Qijis

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This article aims to explore about rahat as an effort to protect property in Pasaman, West Sumatera, Indonesia. Stealing was a criminal act which threatened the perpetrator with severe punishment, imprisonment in Indonesia or hand-amputation in Islamic law. The punishment was not only to deter and punish the perpetrator but also to educate society not to make the same mistake. However, when the national and religious laws did not function efficiently, the people in Pasaman, West Sumatera, Indonesia protected their properties with rahat, the magical fence consisting of tayyibah (noble words) which prepared by the leader of Islamic traditional boarding school (pesantren). When a thief broke the fence, he may forget his initial intention to steal, feel being locked, or even sickened in to an unrecoverable illness. Rahat and its effects were announced in public, delivered mouth to mouth, and obeyed by the community. As the result, the people were prevented from taking other people’s possessions; the treasures of society were also well preserved. The type of the study was field research with a qualitative approach. The data was gathered by observation, in-depth interviews, and documentation study. The analysis was done descriptively by data reduction, display, and verification (drawing conclusion).<br /><br />

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Section: E Applying Rahat In Islamic Shariamentioning

confidence: 81%

Theft Prevention With Rahat as an Effort to Protect Property in Pasaman, West Sumatera, Indonesia

Salma¹,

Jarudin²

2020

Qijis

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“…Furthermore, the spirit of surah al-Ma'un has strengthened individual and group ties based on feelings of the same fate and cooperation fosters an attitude of optimism and competes in working and doing good to create a balance between material and spiritual matters. Thus Islam and customs have collaborated in society in realizing collective bonds as social capital that they can implement in their daily lives (Oktafia & Mawardi, 2017).…”

Section: Resultsmentioning

confidence: 99%

Implementation of al-Ma’un Theology: The Movement of Muhammadiyah Educated Groups in Poverty Alleviation in Bulutellue Village, Sinjai Regency

Rahman

Syukur

Jumadi

2021

INFSL3

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In the concept of Islamic community development, welfare is an ideal condition for any social life. Efforts to create prosperity in Bulutellue Village also received attention from the Muhammadiyah education group. They invite the community, especially those from the rich to provide sustainable assistance to groups of the poor and orphans as a form of mainstreaming al-Ma’un theology. This study aims to describe the implementation of al-Ma’un theology in alleviating poverty in Bulutellue Village, Sinjai Regency. This study employed a qualitative method. The data were collected through observation and interviews. The results indicate that al-Ma’un theology was introduced by the educated group of Muhammadiyah Higher Education to the community of Bulutellue Village. This doctrine is accepted and implemented by the community in this village even though they are not registered as official members of the Muhammadiyah organization as an effort to make their income a way of gaining happiness and getting blessings from Allah SWT towards mutual benefit.

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“…It also became a habit that it is difficult to influence them with other ideas (Suyami, 2007: 29). As the attitudes are considered good in the the community, they will become a habit (Oktafia & Mawardi, 2017).…”

Section: Ss/manmentioning

confidence: 99%

Revealing The Religiosity in Sedulur Sikep Macapat Songs

Hendrastuti

2021

j. of soc. sci. and relig.

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Sikep society is known as one of Javanese cultural heritage keepers. Moreover, the society has unique religiosity attitudes that are somehow it misunderstood as disobedience. This research tries to dig the religiosity attitudes reflected on Sikep society’s Macapat songs, especially their focuses and objects. The analysis used appraisal language theory as the approach. The data of the research are words, phrases, or metaphors that reflect attitude in the texts of Sikep society’s macapat songs. The result of the study showed that thereare only two dimensions of religiosity attitudes found in Sikep society’s Macapat song, those are beliefs and values. The value of religiosity reflected on appreciation and judgment; the belief of religiosity consisted of appreciation, judgment, and affect. The objects of religiosity attitudes in the Sikep society’s macapat songs include people (Sikep society, Ki Surantika, man, the children of Sikep society, government, and the ancestors), and something that is humanized (intention, body and soul). The focus of positive moral attitude involves all words, phrases, and metaphor that reflected the principles, prohibitions, ideals; the focuses of negative moral attitude expressed the negative attitudes and behaviors that they proposed to be avoided. Here, the dominant positive attitudes showed their social life. Then, the only two dimensions of religiosity indicate the lack of restricted rules and ritual applied in their religious life.

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Islamic Values in The Tradition of Samin Community at East Java

Abstract: Samin culture is one of sub-cultures in East

Cited by 11 publications

References 1 publication

Theft Prevention With Rahat as an Effort to Protect Property in Pasaman, West Sumatera, Indonesia

Theft Prevention With Rahat as an Effort to Protect Property in Pasaman, West Sumatera, Indonesia

Implementation of al-Ma’un Theology: The Movement of Muhammadiyah Educated Groups in Poverty Alleviation in Bulutellue Village, Sinjai Regency

Revealing The Religiosity in Sedulur Sikep Macapat Songs

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