UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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Akidah dan Akhlak Pemuda Ashabul Kahfi: Tafsir al-Kasysyāf dalam Bingkai Sufistik al-Ghazālī
Get PDFThe narrative of Ashabul Kahf, the seven young men who fled from an oppressive ruler, as portrayed in Surah al-Kahf, stands as a paradigmatic example of the Qur’an’s depiction of faith and moral integrity in young believers. Az-Zamakhsyari’s al-Kasysyaf offers an insightful interpretation of these verses, emphasizing elements that inspire the deepening of faith and the cultivation of moral excellence within the Muslim community through reflection on this story. This study, grounded in an ethical-Sufistic framework primarily informed by al-Ghazali, investigates the intersection of ethical concepts with az-Zamakhsyari’s exegetical approach. It explores two central questions: How does az-Zamakhsyari accentuate the depiction of faith and moral virtues in the account of Ashabul Kahf? And how can this portrayal be analyzed through the lens of ethical-Sufistic concepts? The research reveals that az-Zamakhsyari underscores, within his interpretive narrative, the courageous risk-taking of Ashabul Kahf in safeguarding their faith. They are depicted as individuals who mutually support each other, practice self-restraint, and engage in contemplative reasoning to attain wisdom. These qualities align closely with al-Ghazali’s ethical-Sufistic framework, which identifies praiseworthy virtues (al-akhlaq al-mahmudah) such as courage (al-syaja’ah), self-restraint (al-‘iffah), wisdom (al-hikmah), and balance (al-‘adl).
Resepsi Tradisi Khataman Al-Qur’an di Masyarakat Sulawesi
Get PDFThe Messawe tradition in Saiyyang Pattuqduq To Tammaq Mangayi in Mandar, West Sulawesi, represents an aesthetic reception of the Qur’an that involves a khatam ceremony with local cultural influences. This research aims to understand how this tradition functions as an expression of the collective identity of the Mandar people and the relationship between the Qur’anic text and the cultural practices. The research employs a qualitative methodology, including participant observation, in-depth interviews, and literature review. The findings indicate that first, this tradition reflects an aesthetic reception of the Qur’an that focuses not only on recitation but also on cultural and spiritual symbolism; second, the Messawe procession integrates local cultural elements with religious reverence, strengthening the collective identity of the Mandar community; third, this tradition demonstrates how sacred texts are responded to creatively and aesthetically, creating a relationship between religion and culture. The contribution of this research lies in a more holistic understanding of the role of the Qur’an in the social and cultural life of Muslims in Indonesia. 
Resepsi Az-Zamakhsyarī atas Wacana Teologis Muktazilah: Bias al-Uṣūl al-Khamsah dalam Tafsir al-Kasysyāf
Get PDFThe debate regarding the presence of Mu’tazilah concepts in the interpretation of al-Kasysyāf remains a topic of discussion in interpretive literature. This debate stems from az-Zamakhsyarī’s theological identity as a proponent of Mu’tazilah thought. This study seeks to re-examine how az-Zamakhsyarī integrated Mu’tazilah conceptions into his work, al-Kasysyāf, by focusing on the dominant linguistic elements of his interpretation. To achieve this, the research adopts a qualitative approach, utilizing content analysis as the primary tool for data analysis. Additionally, the study employs a representation model to differentiate the ways in which az-Zamakhsyarī received and applied Mu’tazilah teachings. The findings reveal that az-Zamakhsyarī’s extensive use of linguistic analysis in interpreting the Quran often led to clear statements affirming his Mu’tazilah stance. However, he appears ambiguous when addressing the concept of the Oneness of God, a core tenet of Mu’tazilah doctrine, which was a sensitive issue in his time. This ambiguity is also evident in discussions concerning the ontological nature of God, where az-Zamakhsyarī tends to avoid the in-depth linguistic exploration seen in other areas, differing from his approach in al-Minhāj fi Uṣūl ad-Dīn. This reluctance to delve into sensitive topics leads to a diminished presence of Mu’tazilah narratives in al-Kasysyāf, contributing to varied interpretations of its content regarding Mu’tazilah teachings in Quranic exegesis
Religiositas dan Fertilitas Perempuan Muslim Milenial dalam Penggunaan Alat Kontrasepsi
No full textBeberapa negara mayoritas Muslim termasuk Indonesia telah mendukung praktik penggunaan kontrasepsi. Walaupun demikian, religiositas mempengaruhi penggunaan kontrasepsi cukup beragam, terutama bagi Muslim milenial yang cenderung memilih praktik Islamisme sebagai tren dalam kehidupannya. Tujuan penelitian ini untuk mengetahui hubungan antara religiositas dengan penggunaan kontrasepsi pada perempuan Muslim milenial di Indonesia. Metode penelitian menggunakan desain cross sectional dan menggunakan data Indonesia Family Life Survey gelombang ke-5 untuk menghasilkan model multinomial logistic. Hasil penelitian menunjukan adanya hubungan positif antara religiositas dengan penggunaan kontrasepsi modern oleh perempuan Muslim milenial, namun penggunaan kontrasepsi tidak menghalangi mereka memiliki keluarga besar. Oleh sebab itu, perlu dilakukan upaya penguatan peran serta masyarakat melalui pembinaan keluarga terkait pengaturan jarak kehamilan yang memperhatikan aspek agama, kondisi perkembangan sosial budaya, serta tata nilai yang hidup dalam masyarakat
Book of Hadith Index and its Significance in Hadith Research
Get PDFThis study discusses the development of the hadith index book as a product of hadith codification, from the method and systematic aspect of its preparation. The research is qualitative by using literature study method. The data reasearch has been collected from library documents, primary and secondary data. This study is expected to discover the development of the hadith index book, including the methods and systematics used by the scholars in its compiling. The study finds that the existence of the hadith index book is a response from the scholars to the development of hadith codification. Its existence makes the easiness for hadith reviewers to trace the Prophet\u27s hadith referring to its primary source. In addition, hadith index books have a very close significance to hadith research, especially in the context of takhrîj al-ḥadîs
Naqd al-Qirāʾāt ʿinda al-Mufassirin: Dirāsat Muqāranat linaqd al-Ṭabari wa al-Ṭūsi liriwāyati Ḥafṣ ʿan ʿĀṣim
No full textThis article attempts to highlight the critical position towards Ḥafṣ’ riwāya held by the Sunni exegete Abu Ja’far Muhammad bin Jarir al-Tabari (d. 310/923) and the Shi’ite Abu Ja’far Muhammad ibn al-Hasan al-Tusi (d. 460/1067), both of which had occupied special status in their respective communities. This article focuses on the verses which have variant readings. It compares the ways in which the two exegetes, in their books Jāmi’ al-Bayān fī Ta’wīl Āy al-Qur’ān and al-Tibyān fī Tafsīr al-Qur’ān, present and criticize the variant readings of which Ḥafṣ is infirād (isolated) in that no other imam (the transmitter for the riwāya) would read that part of the Quran the same way as Ḥafṣ did. Al-Ṭabari seems to be more clear and courageous in criticizing Ḥafṣ’ riwāya, compared to al-Ṭūsī. In several cases the former did not consider the riwāya reliable on the basis of the violation of the ijma’ (consensus) of ulama or it being unfamiliar to him (by expressing lā qāri’ qara’ kaẓālik, “no one reads it that way”). On the other hand, al-Ṭūsī contented with exploring linguistic and syntax reasons for upholding the riwaya. In no case would he question the authority of al-qirā’āt al-sab’a (the seven variant readings of the Quran). This might be due to their status as being pre-Ibn-Mujāhid (al-Ṭabarī) and post- (al-Ṭūsī). However, the two exegetes did not base their tafsir on merely one but rather on a number of qirā’at. Thus this paper suggests that Ḥafṣ’ riwāya, particularly among exegetes, was not considered the highest in rank and most prolific as it is now
Reciting QS. Al-Ra`d and QS. Yāsīn in Phenomena of Sakarāt al-Maut in Sumenep, Madura
Get PDFThis article discusses the phenomenon of the reciting QS. Yāsīn and QS. al-Ra\u27d to people who experience critical conditions such as for someone who becomes the door of death (Sakarat al-Maut) which is widely done in Sumenep Madura Regency. Sumenep people assume that reciting surah al-Ra\u27d and Surah Yasin to people who experience door of death (Sakarat al-Maut) can speed up the process or provide healing, however, in that aspect of the meaning of the two Surah is not related to the phenomenon of door of death (Sakarat al-Maut). This shows that the Sumenep people in this tradition have a different reception from the literal meaning of these two surahs. Therefore, this study aims to see how the Sumenep people\u27s understanding of surah Yāsīn and surah al-Ra\u27d and how the structure forming the phenomenon of the use of the two Surahs in the phenomenon door of death (Sakarat al-Maut). This article is qualitative type research with the use of field research (field research) or field studies as a research method. The approach used as an analytical method is Edmund Husserl\u27s phenomenological approach. This approach looks at a phenomenon in the absence of the assumptions that accompany it during the process of observation and collection of field data. The results of this study show that in some areas in Sumenep Regency are commonly recited surah Yāsīn or surah al-Ra\u27d or surah Muhammad or surah Yāsīn with surah al-Ra\u27d, or surah Yāsīn with al-Qiyamah, or surah Yāsīn and al-Taubah or surah Yāsīn and al-Kahfi to people who experience door of death (Sakarat al-Maut). The basis of the reading is the Hadith of the Prophet (peace be upon him) and the explanation of the salaf books
Solusi Filsafat Jiwa Sadra Pada Problem Paradoks dan Implikasi Onto-Epistemik Transhumanisme Nick Bostrom
No full textThis study aims to examine and provide a solution to Nick Bostrom\u27s onto-epistemic theoretical consistency problem of transhumanism which is considered to have a conceptual paradox and its implications for the basic concepts of transhumanism which consists of three pillars, namely: superintelligence, superlongevity, and super wellbeing. The testing and solutions that will be given are carried out through one of the major themes of the discourse on the relation of soul and body and the process of perfection in the tradition of Islamic philosophy. One form of mature philosophical discourse is in the Sadra’s philosophy of Soul. Therefore, the writer wants to describe the ontological and epistemological foundations of Bostrom\u27s transhumanism as well as the Sadra’s philosophy of soul, and look at the paradoxes and onto-epistemic implications of the three pillars of transhumanism based on Sadra\u27s view by descriptive and comparative analysis methods. In previous studies on the issue of transhumanism and the philosophy of the soul, Sadra still only focused on the description of each of these two issues. In addition, the study of this issue (transhumanism) focuses on the problem of its metaphysical basis by a western philosophical approach, so, this study wants to analyze it from the perspective of Islamic philosophy which is considered authoritative as the basis for studying metaphysical issues in the onto-epistemic context of transhumanism. I find that his onto-epistemic assumptions include; first, its dualism of epiphenomenalism as the basis of ontology necessitates the impossibility of matter having direct access to immaterial states of the self, while its limitations cannot create the perfection that Bostrom intended; and the second, his scientism as the basis of his epistemology require perfection that is not comprehensive and holistic, from the results of the analysis, I assesses that Bostrom\u27s metaphysical assumptions are problematic both in terms of coherence and correspondence on the pillars of his transhumanism, and Sadra’s philosophical thought provides a solution in the form of the onto-epistemic basis for his soul philosophy and the process of perfecting in the problem of the fragility of Bostrom\u27s Transhumanism ideas which can then provide the ideal form of the perfect human that Bostrom assumes
The Hybrid Identity of Urban Muslim Youth: The Case of Teras Dakwah Yogyakarta
Get PDFThis paper describes the phenomenon of hybrid identity among young urban Muslims in the popular da\u27wah movement in Yogyakarta. This research uses an ethnographic approach to take a case study of Teras Da\u27wah. This research argues that today\u27s da\u27wah movement is oriented towards market Islam or market religion. The consequence of this market Islam is that it gives birth to an unusual da\u27wah movement, namely the identity of young Muslim hybrids who appreciate various Islamic ideologies. In addition, their hybrid identity also impacts how Teras Da\u27wah values symbols of popular culture, such as developing an office or da\u27wah center resembling a modern cafe, using social media, and slang dictions in preaching and using contemporary da\u27wah themes. It also uses music, films, futsal, and hanging out culture as an instrument of da\u27wah. This puts da\u27wah in a form that fits the identity of urban Muslim youths, who are pious and modern
Al-Tadlīl ‘alā Imāmah Abī Bakr min Khilāli Tafsīr al-Māturīdī
No full textAbū Manṣūr Muḥammad b. Maḥmūd al-Samarḳandī (d. 333/944), the founder of the Māturīdiyya sect, is one of the significant scholars of the Hanafi sect. Imam Māturīdī is a scholar in the history of Islamic science who became famous for a theologian (mutaqallim), interpreter (mufassir) and jurist (faqīh), and is known for his Kitāb al-Tawḥīd. Besides that, Māturīdī and his commentary entitled Taʼwīlāt al-Qurʼān - one of the earliest tafsir bi al-ra’y (bi-al dirayah) examples of the exegetical literature- have broadly been studied in Turkish theology academia especially in recent years. This study aims to discuss the verses related to Abū Bakr’s (d. 13/634) caliphate in Imam al-Māturīdī’s Taʼwīlāt al-Qurʼān in terms of the distinction between tafsir and ta’wil. As it is known, the distinction between tafsir and ta’wil is based on Māturīdī’s writings. According to this distinction, tafsir is the process of interpretation particularly by the companions whereas ta’wil is done by the fuqaha. Therefore it is appropriate to say that tafsir means “contextual meaning” while ta’wil stands for “commentation.” As a matter of fact, Māturīdī also explains the word tafsir as the first and original meaning of the Qur’an in the context of its revelation. However, he explains in his Taʼwīlāt al-Qurʼān many verses by associating them with some issues that emerged after the revelation of the Qur’an, thus making “ta’wil.” Moreover, he gave the title Taʼwīlāt to his work in accordance with this understanding. In this study, it will be discussed whether Māturīdī’s well-known definition of tafsir contradicts or not with his commentation on the verses that he claims pointing to Abū Bakr’s caliphate and/or his superiority. The verses considered evidence for Abū Bakr’s caliphate and/or his superiority in Taʼwīlāt al-Qurʼān will be scanned and in this context, the way Māturīdī understands and interprets verses such as al-Maidah 5/54, at-Tawbah 9/40, Hūd 11/84 and al-Hadid 57/19 will be analyzed
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