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MUSLIM CULTURE

Muslim Culture

Islam is a religion of social, cultural Islam religion, Islam is a religion that brings compassion in the universe.

Religion and culture are two important elements in society that affect each other. When religion entered in a civilized community, will be a tug of war between the interests of religion on the one hand with cultural interests on the other side. Similarly, the Islamic religion revealed in the midst of the Arab community that has customs and traditions from generation to generation. Inevitably Islamic missionary who performed the Prophet should always consider the cultural aspects of Arab society at that time. In fact, some verses of the Koran down through the stages of adjustment of the local culture.

The process of adaptation between the teachings of Islam (revelation) with the condition of the community can be seen by the number of verses that have asbab al-nuzûl. Asbab al-nuzûlmerupakan cause or causal explanation of an integrated teaching and set the entry into force in the social environment. Asbab al-nuzûl also an evidence of the negotiations between the text of the Qur'an with the context of society as a goal or objective revelation.

The relationship between religion and culture is something ambivalent. Religion (Islam) and culture has the independence of each, but both have overlapping territories. On the other hand, this fact does not preclude the possibility of manifestation of religious life in the form of culture.

In the further development there is a difference of opinion among Muslims about the outcome of the dialogue process. Some argue the formulation of a final determination is considered as the teaching that should be applied in all walks of Muslims, while others expressed the opinion that the final is not the result of a process of dialogue, but the basic values ​​to be conveyed from the verse in question. So it is very possible that differences in the application of existing provisions. This is because each of the Muslims has a different culture, the end result is determined by the creativity of the people in their culture dialoging with religious teachings which he believed.

On the other hand, there is the notion that Islam is not identical with the Arabic, so that not all Arabs are Muslim smelling. We must differentiate between Islam as a religion and Arabic as a culture. This is where the need to sort out among which is the basic teachings of Islam and which have been acculturated to Arab culture. Islam is a universal religion that doctrine should be applied anywhere and at any time.

For this reason, the idea of ​​Islamic acculturation with the local culture and relationships religion (Islam) with local values ​​appear including in Indonesia. God created man in diversity which consists of tribes, nations and scattered in various places. The plurality customs and traditions gave birth to a very diverse. However, humans equipped with software that is not given to other creatures, which is reasonable. With this sense of man into a creature that is very respectable and expected to be a caliph in the earth and be able to create new creations that bring benefit to others. With its perfectly, Allah 'hopeful' that they are able to do their best in the face of the earth. All it as a trust of Allah that we have manifested to increase devotion to God Almighty.

Indonesia has a diverse society, customs and traditions that are different from other countries, even from one region to another. The diversity of religion, language and culture is a necessity in the context of Indonesian-ness. When entering Indonesia through Walisongo, Islam is so friendly greeting people. No anarchy and frontal against tradition. Shrewdness Walisongo accommodate local culture into the teachings of Islam, revealed remarkable results. The people who had previously been strong adherents of the teachings of dynamism and animism, slowly flocked to attend assemblies held Walisongo. They are present instead of being forced, but knowing that Islam is very sympathetic and 'should' be followed.

It was a creation that should be appreciated. Islam is a religion that is able to accumulate, even almost be said to be having a problem with the local culture. Even culture can be redesigned or modified with an elegant look by Personality 'and more efficient for improving welfare life. Thus, the presence of Islam in society, anywhere and to any time, will always be rahmatan lil alamin. Custom or tradition in question here is growing and growing indigenous sector in the community and it claims principles are not in the ritual Islamic law, both at the time of the Prophet Muhammad. Custom or tradition of this kind is legitimate and not a problem. Of course, with notes, custom or tradition is not contrary to the noble values ​​of Islam, has a noble purpose and with the intention of worship for Allah. In Fiqh rule says, “al-Adah Muhakkamah ma lam yukhalif al-Syar’” (Tradition is allowed as long as not contrary to the basics of sharia).

Abdullah ibn Abbas said: "Every thing that Muslims consider good, then by God is good too, and they are considered to be bad, so bad also according to God" (Narrated Al-Hakim). He also advised: "Verily God looks at the heart of his servants, always found the heart of Muhammad, as well as possible the heart of his servants, then select it to him, and sent him. Then look at the heart of his servants in addition to Muhammad, and found some heart friend, then making the minister for his pulse. Every one that Muslims consider good, then by God is good too, and they are considered to be bad, so bad also according to God "(Narrated by Ahmad).

In the as-Sanady Hasiyah mentioned, "Behold, something permissible (no orders and no prohibition) can be accompanied by deeds for good intentions. Perpetrators get rewarded reward for charity as reward those who worship ". (Hasiyah as-Sanady, Volume 4, p.368).

Imam Shafi'i provide the ideal limit of custom or tradition, according to him, during customs or traditions that are not contrary to the basics of law, that it is commendable. That is, religion allow it. Conversely, if the customs or traditions contrary to the basics of law, it is forbidden in Islam. According to Imam Shafi'i quoted by Bayhaqi in his book Manakip As Lil Shafi Bayhaqi: This new (heresy) is divided into two (2) types. Sometime new things contrary to the Qur'an, the Sunnah, al-Atsar, or ijma theologian. That is despicable heresy. While the new things that are not contrary to the fundamentals of the religion is a heresy that commendable. (Fath al Bari, Ibn Hajar, vol 20, p 330).

By way of filling the entire and cultural elements of life with Islamic values ​​without having relief and cultural change, cause of Islam can be accepted easily by the public. The logical implication of the propaganda models, namely the Islamic acculturation with the local culture. In addition to accommodating the acculturation process, according to Ibn Kholdun, as well as geographical conditions such as fertility and climate or weather is cool and comfortable which also affect the behavior of its inhabitants.

Islam as a living and dynamic entity, it continues to grow, both because of his age and because contiguity trip with a variety of cultures and traditions. Islam must be defined by the voice of Muslims themselves in accordance with their own cultural context. Dynamic dialectic always occurs between Islam in the universal category-normative-historical locality in which he lives.

Embraced Islam pattern in Indonesia are still inherit Islamization products preachers in the past that made the 'guardian' is still preserved as an expression of Islam's all on one side and the expression on the other localities.

Basically, Islam is a religion that is being accommodating, selective, and proportionate in response to local tradition. Accommodate is meant is that Islam justified receive local tradition, but he was also selective in the sense that not all local traditions accommodated, but local tradition of 'good' alone (al-Qadim al-Salih) which may be accepted. While acceptance must be proportional.

These same accommodating attitudes have led Muslims as the largest communities in Indonesia. Without this attitude of accommodating as friction and impact in social interactions in Indonesia will be felt so strongly. Contradictory attitude towards the local culture would be contrary to the nature of sociological and geographic provides opportunities and enormous potential for the formation of an accommodative stance. Hopefully Islam in Indonesia will continue to grow as long as they bring coolness to the lives of people (*).

PENDIDIKAN AGAMA ISLAM jadi penyebab krisis Multidimenional, Benarkah?

PENDIDIKAN AGAMA ISLAM jadi sorotan?...

Pendidikan Agama Islam sering kali menjadi target kesalahan dari terjadinya dekadensi moral masyarakat, seakan akan semua pihak menuduh bahwa lembaga pendidikan agama Islam tidak becus mendidik anak bangsa. Bangsa Indonesia masih sedang mengalami suasana keprihatinan yang bertubi-tubi. Hasil survey menunjukkan bahwa negeri kita masih bertengger dalam jajaran negara yang paling korup di dunia, KKN melanda di berbagai institusi, disiplin makin longgar semakin meningkatnya tindak kriminal, tindak kekerasan, anarchisme, premanisme, konsumsi minuman keras dan narkoba sudah melanda di kalangan pelajar dan mahasiswa. Masyarakat kita juga cenderung mengarah pada masyarakat kepentingan (gesellscaft), nilai-nilai paguyuban (gemeinscaft) sudah mulai ditinggalkan , yang tampak dipermukaan adalah timbulnya konflik kepentingan-kepentingan, baik kepentingan individu, kelompok, agama, etnis, politik, maupun kepentingan lainnya.

Wal hasil, bangsa Indonesia memang sedang menghadapi krisis multi dimensional. Ini tentunya di lihat dari pelbagai disiplin dan pendekatan, ada kesamaan pandangan bahwasanya ujung pangkal dari segala macam krisis ini adalah krisis akhlak atau krisis moral. Secara langsung atau pun tidak sangat berhubungan dengan persoalan pendidikan. Kontribusi pendidikan dalam konteks ini adalah pada pembangunan mentalitas manusia yang merupakan produknya. Lebih ironi, krisis tersebut menurut sementara pihak disebabkan karena kegagalan pendidikan agama, termasuk di dalamnya pendidikan agama Islam.

Beberapa tokoh pendidikan, seperti Azyumardi Azra agaknya kurang sependapat terhadap tuduhan tersebut dengan menunjukkan kasus-kasus di beberapa negara berdasarkan hasil survey dari International Country Risk Guide Index (ICRGI), sejak tahun 1992 hingga 2000-an. Negara-negara yang mayoritas penduduknya beragama Islam, Kristen, Hindu/Budha atau lainnya banyak yang indeks korupsinya tinggi (di atas 7), seperti Indonesia, Pakistan, Bangladesh, Nigeria, Rusia, Argentina, Meksiko, Filipina, Kolombia, dan Thailand. Sebaliknya, ada pula negara-negara yang mayoritas penduduknya beragama Islam, Kristen, Hindu/Budha atau lainnya seperti Iran, Arab Saudi, AS, Kanada, Inggris dan lain-lain indeks korupsinya rendah.

Bertolak dari hasil survey tersebut dapat di generalisasikan bahwa tolak ukur tinggi atau rendahnya tindak kriminal seperti korupsi, tawuran, pertikaian antar golongan tidak banyak terkait dengan agama, ajaran atau pendidikan agama, tetapi justru lebih disebabkan antara lain:

1. Lemahnya penegakkan hukum (Soft state)

2. Mewabahnya gaya hedonistik

3. kurang adanya political will 

Jika krisis akhlak atau moral merupakan pangkal dari krisis multi dimensional, sedangkan pendidikan agama Islam banyak menggarap masalah akhlak sebagai produknya. maka perlu ditelaah apa yang menjadi penyebab titik lemah dari pendidikan agama tersebut.

AKHLAK RASULULLAH ADALAH AKHLAK AL-QUR'AN AKHLAK ISLAM

AKHLAK RASULULLAH ADALAH AKHLAK AL-QUR'AN AKHLAK ISLAM

Allah SWT berfirman  "Dan sesungguhnya engkau benar-benar berbudi pekerti yang agung" (QS. Al-Qalam:4). Pujian ini tertanam dalam inti semesta. Tidak ada satu pun pena atau gambaran (deskripsi) yang sanggup menggambarkan kemuliaan pujian dari kalimat ini yang berasal dari pemilik alam semesta sang Khalik Allah Azza wa Jalla.

Akhlak mulia di dalam ayat ini, sebagaimana yang ditegaskan oleh Imam Ath Thabari, pujian bermakna tata krama yang tinggi, Yaitu tata krama Al-Qur'an yang telah Allah tanamkan di dalam jiwa Rasulullah SAW. Tata krama ini tercermin melalui Islam dan ajarannya. Jiwa Rasulullah SAW merangkum berbagai akhlak mulia, seperti sifat malu, mulia, berani, menepati janji, cerdas ramah, sabar, memuliakan tamu, dan anak yatim, berperangai baik, jujur, pandai menjaga diri, senang menyucikan diri, berjiwa bersih, dsb.

TAk ada bahasa, tak ada gubahan sastra, tak ada bentuk syair dan susunan kata yang bisa dibuat menggambarkan tentang keagungan dan kebesaran Rasulullah SAW secara tepat, karena mulianya Rasulullah SAW. Lebih tegasnya, Rasulullah SAW memadukan takwa kepada Allah dan sifat-sifat terpuji. Takwa kepada Allah SWT, dapat memperbaiki hubungan antara seorang hamba dan Sang Khaliq, sedangkan akhlak mulia dapat memperbaiki hubungan dengan sesama makhlik. Jadi, takwa kepada Allah SWT akan melahirkan cinta seseorang kepadaNya, dan akhlak mulia dapat menarik cinta manusia kepadanya.

Itulah rahasia ajaran akhlak Islam kepada pengaruhnya yang mempunyai rujukan dari Al-Qur'an dan Rasulullah SAW.