Ambiguitas dan Toleransi dalam Tradisi Masyarakat Muslim

Afkar Aristoteles Mukhaer – 25 September 2024

Sepanjang sejarah peradaban Islam, perdebatan tafsir selalu hadir dengan saling menghargai perbedaan pendapat.

Realitas pemahaman dan praktik ajaran Islam sebagai aturan universal masih ambigu. Meski tuntunannya termaktub dalam pegangan dasar—Al-Qur’an dan hadis—interpretasinya selalu terbuka untuk dibahas dari perspektif dan ideologi tertentu. Cendekiawan dan ulama kerap berbeda paham atas interpretasi ajaran Islam sehingga mendorong terbentuknya ragam tafsir dan tarekat dalam Islam.

Abstract
The EU countries have been inefficiently managing the latest European migrant crisis, among them Poland was particularly unsuccessful. Contemporary discourse on refugees from the Middle East in Poland revolves around the following issues: the danger of altering Polish culture, the increase of the likelihood of terrorism, and the postulate of empathy towards people threatened by war. The religious factor plays a significant role in this discourse, since refugees who come from predominantly Muslim countries from a group of special interest in this Catholic-majority state. Halina Grzymała-Moszczyńska, Adam Anczyk, and Anna M. Maćkowiak have examined, qualitatively, how Poles perceive Islam, and how this image may be associated with attitudes towards refugees. The aim of this study was to analyze narratives about Islam and the religious Other, emerging from partially structured interviews. The questionnaire, containing citations from the Bible, the Quran, and the Bhagavad Gita served as the trigger for interviews conducted after filling it out.
Speaker
Anna M. Maćkowiak is a doctoral student at the Department of Phenomenology and Anthropology of Religion, Institute for the Study of Religions, Jagiellonian University, Krakow. Currently she is beginning to realization of her individual research grant (Preludium) concerning constructing meanings of selected Indonesian religious rituals by hosts, tourists, and travellers. Her academic interests and activities pertain also to inter-religious relations, religious syncretism, and the influence of religions on daily life of Indonesian and Poles.
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Abstract:
The Green Santri Network aims to be a socio-ecological movement by Indonesian Muslim groups, using Muslims’ own sensibility and ‘thought language’ to effectively disseminate messages about Islamic ecological values for survival and sustainability and to advance the idea of relocalization, or returning to a smaller scale, as self-reliant communities with simpler ways of living and with self-local governance.  It comes out of my research into how Indonesian Muslim groups, including both the large-scale Muhammadiyah and Nahdlatul Ulama and two examples of green intentional communities, Hidayatullah and An-Nadzir, can contribute toliving knowledge transmission or murabbias a way to make sustainability education relevant in the Islamic symbolic universe in the Indonesian context,based on the understanding that more than intellectual ability is needed to comprehend this knowledge; it must be made personal by living it.
Speaker:
Wardah Alkitiri earned her Ph.D. in Sociology at the University of Canterbury, New Zealand, in 2016. Her dissertation was entitled “Muhammad’s Nation is called “The Potential for Endogenous Relocalisation in Muslim Communities in Indonesia”. She is founder of AMANI, a not-for-profit organization that aims to promote ecological sustainability through entrepreneurial creativity in Jabodetabek and Central Java.

Abstract:
During the past two decades, Malaysian Muslim female preachers have gained access to opportunities and spaces to preach Islam to the public. Their preaching activism, both through the mass media and from public pulpits, is seemingly an indication of a shift in religious authority in contemporary Islamic discourse in Malaysia. They have gained trust from the public and become authoritative voices of Islam through acquiring knowledge of the fundamental texts of Islam as well as required skills such as Arabic language, memorization of religious texts and public speaking. Just like the male preachers, they have dedicated themselves to creating a sound moral and ethical society based on Islamic framework. They preach to the public on various issues, including moral-spiritual endeavors, socio-religious advice and practices, and marital and family relations.  One vents based on the Islamic calendar. Nevertheless, the female preachers have to navigate their activism within the confines of social norms and of the highly-bureaucratized religious authority and administration. By adhering to social expectations and religious orthodoxy, the female preachers are able to continue preaching to the public, as well as to build trust with both the established religious authorities and the public.
Speaker:
Norbani  Ismail  is the Malaysia Chair of Islam in Southeast Asia at Georgetown University’s  Prince al-Waleed bin Talal Center for Muslim-Christian Understanding, School of Foreign Service. She has a PhD in Islamic Studies from the International Islamic University Malaysia and is currently working on a book monograph that explores twentieth-century interpretations of the Qur’an in Indonesia and Egypt. Her research interests include Muslim women’s religious activism in Malaysia and trends in Islamic reform in contemporary Malaysia.

Azis Anwar Fachrudin | CRCS UGM | Opinion