UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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TAFSIR VISUAL Kajian Resepsi atas Tafsir dan Ilustrasi dalam Tafsir Juz ‘Amma for Kids
Get PDFrchange-newline"> Al-Qur’an as hudan li al-nās and rahmatan li al-‘ālamīn, can not be comprehended the mean without any exegesis. In order that Al-Qur’an and Exegesis are always easy given in the life and proved its existence which shalih li kulli zaman wa makan, they era does not only consider social characterchange from the space and the time, but the subject too. It is consumer thatis containing of various ability standard and age. Unfortunately, almostall exegesis is product that presented as adult consumption; beside in thisfact the modernization demand each element of life to begin all aspect fromchildren age for the maturation and the success future. One of the worksfrom several works that has been established to fulfil the children neededis Tafsir Juz ‘Amma for Kids with the new thing that most shown from thiswork is illustration. In this article, It uses reception method to fid listener reaction and AlQur’an reader in the meaning explanation. Reception that is done bycommentator has succeeded to be concretized into exegesis text with simplelanguage; beside the reception that it is done by illustrator has succeededto be concretized into visual language that is illustration that in the fialaccompany in the gotten up of a functional relation between both of them.The existence of exegesis and illustration are cooperation and it is a formof integration-interconnection. Illustration which as functional before hasbecome a helper media, fially it has potential as independent to be anexegesis that is “Visual Exegesis.
PANCASILA SEBAGAI WAHANA UNTUK MENERAPKAN AJARAN ISLAM
No full textNasionalisme bukanlah sesuatu yang baru kita kenal. Istilah ini telah lama sering kita dengar, baik melalui pembelajaran di lembaga pendidikan maupun lewat seruan para pecinta tanah air yang begitu bersemangat membela negerinya. Namun, kini kita berada di masa di mana banyak orang mulai kehilangan rasa memiliki terhadap Negara Kesatuan Republik Indonesia (NKRI). Ironisnya, meskipun kita tinggal di Indonesia, banyak dari kita yang justru tidak merasakan cinta terhadap tanah air. Saat ini, kecenderungan orang-orang lebih besar untuk mencintai agama dibandingkan mencintai negara. Mereka seolah lupa bahwa cinta kepada keduanya dapat berjalan beriringan. Islam, sebagai agama, dan kebangsaan sebagai kenyataan sosial, bukanlah hal yang saling meniadakan. Islam adalah ajaran spiritual dengan sifat universal, sedangkan nasionalisme atau kebangsaan adalah bagian dari realitas kehidupan yang bersifat lokal. Sifat universal dari agama akan selalu memerlukan media lokal untuk mewujudkan aktualisasi nilai-nilainya, dan begitu pula sebaliknya.
RELASl SAINS DAN AGAMA STUDI PEMIKIRAN IAN G BARBOUR
No full textThe relation between science and religion in the recent years is still interesting to study. The long history ofboth sides had created complex relation, harmony and disharmony. Nevertheless, the issue concerning relation between science and religion is not always created by conflict and tension. Many individual tries to connect them and the other supposes that there is no connection between them; both are different entities, having separate territory as a formal-material object (ontology), research method (epistemology), and their role (axiology). This writing tries to elaborate methodologically a scientist thought, Ian G Babour, which is brilliantly propose a relation pattern that can explicate the relation between science and religion, i.e. in form of conflict, independent, dialogue, or integration. From this fourth relation, Ian G Babour takes his place in position of dialogue and integration
Rethrethinking Islamic Theology Mengagas Teologi Sosial dalam konteks Pluralisme dan Multikulturalisme (Perspektif Pemikiran Teologi Fethullah Gulen)
No full textThis article elaborate about the neccesity of renewal Islamic theology in the context of pluralism and multiculturalism. One of contemporary Muslim schoolars, Fethullah Gulen, could be considered among the most influential Muslim theologians in the context of modern world. His works focus on redef ining the nature of Islamic discourse in the contemporary world by doing interreligious and intercultural dialogue. Today, we need to shift our paradigm from classical kalam which dogmatic, abstract, and exclusive, to be more practical theology, based on contemporary needs of human life, by presenting as what is called “social theology”. It’s important to note that Gulen’s theological discourse distinguished for his support of democracy, humanisme, openness to globalization, progressiveness in integrating tradition with modernity, and to make sense of pluralistic-piety.[Artikel ini menjelaskan tentang kepentingan dibalik agenda pembaharuan teologi Islam dalam konteks pluralisme dan multikulturalisme. Salah satu pemikir Muslim kontemporer, Fethullah Gulen, dianggap sebagai salah satu teolog Muslim paling berpengaruh dalam konteks dunia modern saat ini. Karya-karyanya fokus pada upaya pendefinisian ulang tentang wacana- wacana Islam di dunia kontemporer dengan melakukan dialog antaragama dan antarbudaya. Saat ini, kita perlu merubah paradigma kita dari kalam klasik yang dogmatis, abstrak, dan eksklusif, menjadi teologi lebih praktis, berdasarkan kebutuhan kontemporer, yakni dengan menghadirkan apa yang disebut dengan “teologi sosial”. penting dicatat bahwa wacana teologis Gulen ini dibedakan atas dukungan demokrasi, humanisme, keterbukaan terhadap globalisasi, progresif dalam mengintegrasikan tradisi dengan modernitas, serta untuk memahami kesalehan pluralistik.
HADIS-HADIS DALAM KITAB HIDĀYAH AL-SĀLIKĪN (Kajian Sanad dan Matn)
Get PDFine"> </This paper provides an overview and explanation relating to the qualityof the existing 190 hadiths in Hidāyah al-Sālikīn of Sheikh Abdus Samadal-Palembani and 51 hadiths added by Shamsuddin Siddiq in the editedbook. This research is signifiant to answer the doubts about the quality ofexisting hadiths in this book, while this book is very popular and used asa reference in a large community. The study shows that the book consists ofdifferent quality of hadiths from sahih, hasan, dhaif and mawdu.
PENAZAMAN HADIS TENTANG AL-QUR’AN (Kajian Kitab al-Masabih an-Nuraniyyah fi al-Ahadis al-Qur’aniyyah Karya KH Abdullah Umar)
Get PDF; ">This article is trying to dwell upon a subject about an Indonesian opuswhich could be categorized into Koranic and Hadith Studies, that is alMaṣābiḥ al-Nūrāniyah f Naẓm al-Aḥādīs al-Qur’āniyyah, by K.H. AbdullahUmar al-Hafiz (1929-2001). He were a well-known muslim scholar inKoranic Studies particularly for Islamic Boarding School communities inSemarang. His effort in helping forward the education on Koranic studieswere recognized in several regions in Indonesia as well as to the nearestneighboring countries. Al-Maṣābiḥ al-Nūrāniyah f Naẓm al-Aḥādīs alQur’āniyyah is unique, it comprises with poems of Prophet Muhammad’shadiths that consist of all objects about Koran especially related to theposition of Koran, the virtues of memorizing, and reading it. There are53 palindromes of poem, each of 2 poems are a prelude which consist ofapprobation to Allah and invocation to the Prophet. While the rest of thebook is the chapter “Fad} a>’il al-Qur’a>n“ (The virtues of Koran) amountingabout 51 poem palindromes. Each of them is translated row by row andwas used for a traditional translating in traditional Islamic boardingschools. The purpose of this practice is to get a language learning, eithernahwu, saraf or vocabularies mastering
DEISME DARI EDWARD HERBERT SAMPAI DAVID HUME
No full textThis paper discusses three important thing related to deism, especially deism that developed in England. First, the emergence deism is started by Edward Herbert ideas in 1624, as consequence and influence of the situation and condition at that time. Second, it is the growth of deism in early seventeenth century, especially by the influence of philosophy that developed by John Locke. Third, it is the rapid decline of deism after second half of seventeenth century because of David Hume\u27s skepticism. This paper will start by the description of definition of deism, characteristic, and historical development of deism, followed by the explanation of main background that influenced its emergence. Moreover, this paper will move to the proponents of deism and their ideas which are include three different eras: the era of pioneering from Herbert to Blount (1624-1695); the era of glory from Toland to Tindal (1696-1741); and the era of declining fromAnnet to Bolingbroke (1742-1770)
PEMIKIRAN TAUHID TGH. UMAR KELAYU DALAM KITAB MANZARULAMRAD FI BAYANI QITH\u27ATIN MINALl\u27TIQAD
No full textThis writing will specifically explore the thought ofTGH Umar Kelayu a teacher of teachers in Lombok and surrounding area. TGH Umar Kelayu is well known in various Islamic studies, such as Quran, hadits, tauhid, tasawuf, nahwu, sharaf, balaghah. By focusing in text called Manzarul Amrad ff Bayani Qith \u27atin Mina! I tiqddi can be concluded that the tauhid\u27s thought ofTGH Umar Kelayu is including to Ahlussunnah wal Jama\u27 ah, i.e. based on the Asy\u27 ariyah and Maturidiyah. According to the content of basic tauhid\u27s material of the text, the target audiences ofTGH Umar Kelayu are the common Muslim, since the basic tauhid is important to the Muslims. The text Manzalu Al-Amradi fi Bayani Qith \u27atin min al- \u27Iqtiqddi explicates tauhid briefly in three divisions. First part explains wajib, mustahil, and jaiz character ofAllah; second part explains wajib, mustahil, and jaiz character of the prophet; and third part explains the rukun iman. All this parts are explained briefly, shortly, and clearly with their dalil naqli and aqli with the real examples
Kontekstualitas Islam Tentang Identitas Gender Waria
Get PDFThis article aims to find out the answer of gender identity polemic of transsexual in Islamic thought. Therefore, tracking the foundation of Islamic thought in the Qur’an about transsexual’s gender identification is required due to the fact that someone’s Islamic attitude is always determined by one’s interpretation. The results found indicated that the Islamic contextuality of transsexual’s gender identity can be propped on QV. Al-Hajj [22]: 5 and QV. Al-Nur [24]: 31. From those two verses, it is understood that: (1) The transsexual phenomenon is “natural reality” as imperfect created beings since in the form of a fetus (mudlghah ghairi mukhallaqah); (2) The transsexual are exception for women to cover her aurat, because of the condition as men who do not have sexual desire on women (ghairi uli al-irbat min al-rijal). This conclusion is validated from the meaning of the hadith of the Prophet who cursed transvestites as intentional behavior (bi al-qashdi/ bi takalluf), not because of the nature that cannot be avoided (bi al-khalq/ min ashl al-khilqat). In the circumstances of this kind mukhannats khalqi, the existance of transsexual’s gender identity is not cursed and even received in Islam.[Artikel ini hendak menemukan jawaban atas polemik identitas gender waria dalam pemikiran keislaman. Untuk itu, pelacakan landasan pemikiran keislaman dalam al-Qur’an tentang identifikasi gender waria diperlukan mengingat sikap keislaman seseorang senantiasa ditentukan oleh cara “bertafsir”nya. Hasil yang ditemukan menunjukkan bahwa kontekstualitas Islam mengenai identitas gender waria dapat disandarkan pada QS. Al-Hajj [22]: 5 dan QS. Al-Nur [24]: 31. Dari kedua ayat ini dapat dipahami bahwa: (1) fenomena waria merupakan “kenyataan kodrati” sebagai makhluk yang tercipta tidak sempurna sejak dalam bentuk janin (mudlghah ghairi mukhallaqah); (2) karena kondisinya sebagai laki-laki yang tidak berhasrat secara seksual terhadap perempuan (ghairi uli al-irbat min al-rijal), waria menjadi pengecualian bagi perempuan untuk menutup auratnya. Kesimpulan ini dikuatkan dari pemaknaan atas hadits Nabi yang melaknat waria karena perilakunya yang disengaja (bi al-qashdi/ bi takalluf), bukan karena kodrat yang tidak mungkin dihindarinya (bi al-khalq/ min ashl al-khilqat). Dalam keadaan mukhannats khalqi semacam ini, kenyataan identitas gender waria tidak dilaknat dan bahkan diterima keberadaannya dalam Islam.
HERMENEUTIKA HEIDEGGER DAN RELEVANSINYA TERHADAP KAJIAN AL-QUR’AN
Get PDFange-newline"> </The integration of hermeneutics and the study of Qur’anic interpretation is still considered as a taboo. This article reviewes the hermeneutic conception of Heidegger’s Dasein and looks for its relevance to the study of Qur’anic interpretation. Theories within Heidegger’s Dasein that can be used tostrengthen Qur’anic studies are theory of facticity, temporality, and theontological-existential. In the midst of the development of contemporarysciences such as hermeneutics on the one hand, and the widespread ofexclusive interpretation of the Qur’an on the other, integration of Westernhermeneutics to the fild of Qur’anic studies is necessar
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