UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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Makna Kalalah dan Penindasan Hak Perempuan
Get PDFThe article discusses the shifting process of free inheritance system (wasiat) into the codified one (ilm al-faraidh). In this shift of system, Hadis serves as its key factor. In the realm of interpretation discourse and Islamic Law, al-Syafi’i pays keen attention on the use of Hadis. In addition, the use of Hadis implicates a sequence of methodologies in order to support certain arguments, such as found in the ijma’.The use of hadis relatively functions as mediation of various ideas, applying particular way toward certain intended conclusion. Having utilized the methodological formulation, Al-Syafi’i, in this regard, situates the involvement in the interpretation of inheritance verses (QS. 4:11-12 and 176). Al-Syafi’i’s view has deeply embedded in al-Thabari, one of the interpreters on the school. Both al-Syafi’i and al-Thabari have implemented Hadis as the main source in interpretating of the inheritance verses. As the result, it reveals the following concluding remarks: 1). the deletion of the wasiat verses with the inheritance ones, 2). the codification of reading in a passive form (yuratsu and yusa), and 3). the codification of “kalalah” meaning becoming all the heirs except mother, father and the children. Although the codification can mediate the debates, it still reveals a further complicated problem.The problem is on the fact that there are some heiress that actually deserved on the inheritance, but they are in the danger of disinheritance. In inheritance context, it serves not only the passing process of the property between previous and recent generations, but it also relates women’s existence and the positionality vis a vis that of men. In a historical investigation and cross-reference, it is profound that the meaning of “kalalah” denoted female in law (wife, daughter in law or probably sister in law) that deserved as the heiress of the man.[Tulisan ini menggambarkan proses perubahan sistem waris yang bebas (wasiat) menjadi sistem waris yang baku (ilm al-faraid). Dalam perubahan ini, hadis memegang peran kunci. Dalam percaturan wacana penafsiran maupun hukum Islam, penggunaan hadis telah ditanamkan sebegitu penting oleh al-Syafi’i. Melalui hadis juga terbentuk seperangkat metodologi, seperti ijma’, yang bisa dijadikan sebagai penguat sebuah argumentasi. Penggunaan hadis pun mampu menutup segala bentuk perbedaan pendapat, dengan menggiringnya pada satu kesimpulan yang dikehendaki. Dengan rumusan metodis yang ditanamkan, al-Syafi’i otomatis terlibat dalam percaturan wacana penafsiran ayat waris (QS. 4:11-12 dan 176). Pandangan al-Syafi’i mampu mengakar kuat dalam benak para penafsir di kalangan mazhabnya, di antaranya al-Thabari. Baik al-Syafi’i maupun al-Thabari, hadis dijadikan rujukan utama dalam penafsiran ayat waris ini, sehingga menghasilkan kesimpulan bertahap: 1) adanya pembatalan ayat wasiat oleh ayat waris, 2) pembakuan bacaan dalam bentuk pasif (yuratsu dan yusa), dan berakhir pada 3) pembakuan makna kalalah menjadi semua ahli waris selain ibu-bapak dan anak. Meskipun pembakuan ini mampu meredam perdebatan, tetapi tetap meninggalkan problematika yang lebih rumit. Ada beberapa golongan perempuan yang sebenarnya berhak menerima warisan, kini terhapuskan dari daftar ahli waris. Dalam pewarisan bukan semata pengaturan peralihan kekayaan antar generasi, tetapi juga menyangkut kedudukan dan eksistensi perempuan vis a vis dengan laki-laki. Melalui investigasi historis dan cross refrence, terungkaplah makna kalalah sebagai female in law (istri, menantu perempuan, atau mungkin ipar perempuan) yang berhak menerima warisan almarhum.
TEORI THE SPREAD OF ISNAD (Telaah Atas Pemikiran Michael Allan Cook)
Get PDFerchange-newline"> It is closely related to “Common Link” phenomenon whom plenty of West Scholar on Hadith dealing their researches on it. By looking at thisphenomenon, this paper is trying to review Cook’s idea about common linkand the process of theory the spread of isna>d ‘s aplication in conceivingthe common link phenomenon. Based on this research, we understand thatCook brought a different point of view to the Common Link phenomenonwhich is poured forth on his critics to the Schachtian’s theory. For Cook,there are two essential points related to Common Link. First, Common Linkcan’t be justifid as a hadith counterfeiter. It is because Common Link tosome exctent is an engineering-work from the other narrator (periwayat).Second, Common Link can’t be a basic of hadith’s dating. Then, Cook’spoint of view pulled down Commen Link theory
EPISTEMOLOGI ILMU ASBAB AL-WURUD HADIS
Get PDFApple-interchange-newline"> This paper is supposed to explore the epistemology of sabab al-wurūd of hadith. The fial result are: First, asbāb al-wurūd is defied as a knowledge which pay attention to the causes of the emergence of an hadith and the condition around it. Second, the source of asbāb al-wurūd knowledge are books (read: creation) which related to the knowledge of asbāb al-wurūd. Third, the method to get asbāb al-wurūd is mainly trough narration (riwayat) and effort on judgment (ijtihad). Both last methods are dividedinto two, that are trough the narration of micro asbāb al-wurūd andtrough the effort on judgment of macro asbāb al-wurūd. Every hadith hasmacro asbāb al-wurūd but not every one of it has micro asbāb al-wurūd.Fourth, asbāb al-wurūd, as a knowledge is a science focuses to the studyof matn. Fifth, historically, asbāb al-wurūd didn’t have any contact to thephilosophy of science, but based on truth theory, the one which is moreappropriate to the process of asbāb al-wurūd’s validation is the coherencetruth theory
MELACAK ARGUMENTASI PENGGUNAAN SEMIOTIKA DALAM MEMAHAMI HADIS NABI
Get PDFne"> During this time, the study of semiotics of hadith looks has less ofinteresting in the study of discourse text. Most scholars who engagedin this study prefer to bring semiotics to read the signs mentioned inverses of the Koran. In fact, the hadith of the Prophet himself as secondafter Koran contains the actual signs also interesting to uncover by thesemiotics. Through this paper, the author founds there are at least threearguments of using of semiotics in the understanding of the hadith,the fist, ‘semiotics’ turned out to have been used by classical scholars inunderstanding the hadith; second, the hadith is the language and thelanguage is a sign; and third, as a development of the hadith study inthe present er
AL-QUR’AN MENURUT PANDANGAN ORIENTALIS (Studi Analisis ‘Teori Pengaruh’ dalam Pemikiran Orientalis)
Get PDFewline"> This article tries to discuss the discourse proposed by modern westernscholarship regarding to the study of polemicies about Qur’anic studies,that it is an inflence theory developed in nineteen century. The scholarsused historical criticism as one of biblical method. Shortly, by using thishistorical criticism, they attempted to trace back the inflence of Jewish orChristian ideas toward the Qur’a>n. As a result this paper fids that whenMuhammad came up with some Qur’anic doctrines, such as the history ofprophethood, as well the terminology in the Qur’an; were not simply allegedor adopted from both of Jewish and Christian. This polemecies issue werepopularized mainly by Abraham Geiger, then followed by Teodor Noldeke,William Muir, and John Wansbrough that will be on this article
MAKNA BERAGAMA MENURUT IMMANUEL KANT DALAM RELIGION WITHIN THE LIMITS OF REASONALONE
No full textThe searching oflmmanuel Kant\u27s thought in this paper will try to explain his ideas concerning to the meaning of religion from his critical philosophical perspective by set up from his work Religion within the Limits of Reason Alone. That work, will show later, is one of important Kant\u27s work, especially concerning the relation between reason, religion, and morality. Although Religion could be classified as a work in philosophy of religion\u27s field, however Kant\u27s writing style in this work was not in popular fashion as commonly the work in philosophy of religion\u27s field to be written. Kant\u27s views ofreligion and the meaning ofbeing religious in this work are closely related to the moral frame work that he explained in his other works. The writer underlines some important points of Kant\u27s thoughts: First, Religion has showed Kant\u27s interest to religious problems, especially concerning religious meaning, in relation to morality and rationality. Second, the main discussion in Religion is about religious meaning. Third, Kant\u27s explanation to religious meaning in Religion could be traced in to areas, i.e. individual area and social-community area. Fourth, the core of religious meaning in Religion is situated to Kant\u27s implicit invitation to shift from just as \u27\u27having religion" to the \u27\u27being religious", or from having religious falsely to being religious authentically. Fifth, being religious or to be religious authentically is a representation of critical religious attitude
HAKIKAT ILMU DALAM PANDANGAN ARCHIE J. BAHM MEMBACA KEMBALI \u27WHAT IS SCIENCE?\u27
No full textThe nature of science, according to Bahm, is fully understood related to six components, i.e.: problems, attitude, method, activity, conclusions, and effects. At least this is no other than an effort to understand each essential component for an understanding of the nature of science. Bahm\u27s message, it is important that everybody that aware of the problem as scientific (such as, could related to instruments from attitude and scientific method), therefore become scientific, even he or she yet related to it
SUFI HEALING PRAKTEK PENGOBATAN SPIRITUAL DI DESA CANGKREP KABUPATEN PURWOREJO
No full textThe Sufi healing is an alternative therapy model which is practicing by adopting the practices and values of tasawuf as a medium of healing/anticipation. This therapy is common in the society, i.e. indeveloping Sufism tradition. The practical tasawuf practices, such as sholat, dzikir, tafakur (meditation), are not just rituals without meaning; however, in this Sufi practices, there is healing potencies to the illness that cannot be cured by modem medical world, such as cancer, stroke, many mental and psychological illnesses. The basic principle in the Sufi healing is the cure is only come from Allah the all healer. This writing tries to examine healer practice using Sufi model practicing by Kyai Tamo, a society leader who is active in Sufi world. This kyai who is living in Purworejo tries to introduce tasawuf to society by Sufi healing. This healing practice by Kyai Sutamo seems appealing to society, so that his practical place always filled by patients who are came by many kinds of illnesse
FILSAFAT SOSIAL-POLITIK PLATO DAN ARISTOTELES
No full textPlato andAristeoteles have a teacher-student relationship. And both philosophers have the same teacher, that is, a great philosopher of the classic Greek, Socrates. Both philosophers talk many things in philosophy, and one of them is the social-political thought. The writing tries to comparative-philosophically describe the social-political thought of Plato and Aristotle that can be read in their works particularly in Republic, Laws, and Statesman of Plato, and in Nicomachean Ethics and Politics ofAristotle. The result of study shows that the main idea of their social-political philosophies is to create and maintain a just city-state providing the happiness for all citizens. But, both philosophers differ in respect of the way of embodying it. InPlato\u27s thought, a just city-state occurs under the guidance of the light of ideal knowledge and virtue produced by philosophers-kings. Whereas for Aristotle, it happens because of the human-instictive process as socil-polical creature. It takes place as along as the city• state is able to condition its citizens to be the good people
GIBRANISME: ANTARAEKSISTENSIALISME DAN ROMANTISISME
No full textNot many in this world there is a person as a philosopher as well as a poet. Among the few of them there is one popular name incontemporary literature\u27s world, i.e. Kahlil Gibran. Many people knew Kahlil Gibran as poet-philosopher from Lebanon resided in Boston, United States. Gibran\u27s thoughts and ideas are very philosophical and full of meaning, since expressed in beautiful poetical style, therefore popular in public. In another side, Gibran\u27s styles are often using parables and aphorisms make people easier to understand even within esoteric and mystical dimension. Inits analysis the writer saw the whole Gibran \u27s vision and perception towards universal themes in life, including love, it could be said that Gibran is a person with sharp and clear view in perceiving reality around. Even to show the truth ofreality portrait, Gibran does not hesitate to break the common order and the "approved" order, to the minutes details such as the application ofgrammar. This makes Gibran to bear the title The Heretic and The Rebellious. This style is followed and gives inspiration to many writers and another thinker after himself. This Gibran\u27s thought and style to many people are called as Gibranism
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