UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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Konsep Kenabian dan Wahyu dalam Al-Qur’an: Kajian Teologis QS. An-Nisāʾ [4]: 136
Get PDFProphethood and revelation are the two main pillars (asās al-ūla) in the texture of Islamic theology. Prophethood has an ideal role as an intermediary for al-Ḥaq to al-Khalq, while \u27revelation\u27 as a corpus of God becomes the legality of a prophethood (nubuwwah). This paper describes the theological study of prophethood and revelation in QS. an-Nisā\u27 [4]:136 using thematic analysis upon the qur\u27an and its interpretation. The results of this study is the description of notion of prophethood and revelation in an inclusive manner (QS. Ghāfir [40] 78) in the Qur\u27an. Additionally, the dicta of faith towards both, at least 25 figures and four books and the two temperatures, have an urgent accentuation for individual Muslims, so that the denial of all or part of the details can have implications for the theological foundation power of a Muslim in religion. In addition, this study also elaborates the criteria that can be used as legitimacy of the truth of a prophet\u27s nubuwwah, among others; first, the existence of \u27revelation\u27 (philosophical sacrality); second, a \u27miracle\u27 (superiority); Third, carrying out \u27shari\u27ah\u27 (constructivity of humanity).Kenabian dan wahyu merupakan dua pilar utama (asās al-ūla) dalam tekstur teologi Islam. Kenabian memiliki peranan ideal sebagai perantara al-Ḥaq kepada al-Khalq, sementara ‘wahyu’ sebagai korpus Tuhan menjadi legalitas atas suatu kenabian (nubuwwah). Tulisan ini menguraikan kajian teologis tentang kenabian dan wahyu dalam QS. an-Nisā’ [4]: 136 dengan menggunakan analisis tematik ayat dan interpretasi teks al-Qur’an. Hasil kajian ini mendeskripsikan pengertian kenabian dan wahyu secara inklusif (QS. Ghāfir [40] 78) dalam al-Qur’an. Kemudian, dikte perintah beriman terhadap keduanya, sekurang-kurangnya terhadap 25 tokoh dan empat kitab beserta dua suhuf itu, memiliki aksentuasi yang urgen bagi individual umat Islam, sehingga pengingkaran terhadap semua atau sebagian rinciannya dapat berimplikasi pada daya pondasi teologis seorang muslim dalam beragama. Selain itu, kajian ini juga mengelaborasi kriteria-kriteria yang dapat dijadikan legitimasi kebenaran nubuwwah seorang nabi, di antaranya; pertama, adanya ‘wahyu’ (sakralitas filosofis); kedua, diberikan ‘mukjizat’ (superioritas); ketiga, mengemban ‘syari’at’ (konstruktivitas kemanusiaan)
O-Juzu Dalam Praktik Ritual Buddha Nichiren
Get PDFThis study aims to describe the symbolic meaning of O-Juzu in the Buddhist view of Nichiren. O-Juzu became one of the attributes for performing nichiren Buddhist rituals. In terms of its shape, O-Juzu is the same as the prayer beads used by other religious people. However, O-Juzu, whose distinctive bead with a total of 108 items, became the researcher\u27s interest in analyzing philosophically from the perspective of Nichiren Buddha. This research uses descriptive qualitative approaches and library research methods. Data collection in this study uses documentation in the form of books, journals, and other scientific articles. Miles and Huberman data analysis models researchers use to perform data validity.The most basic ritual practice of Nichiren Buddhism is called gongyo. In doing gongyo, the Nichiren Buddhists read the books of Hoben (second chapter) and Juryo (sixteenth chapter) of the Lotus Sutra. Nichiren Buddhists need the most essential religious attributes consisting of butsudan (altar) and O-juzu (beaded beads). The use of O-juzu in gongyo practice by rotating it once, forming the number eight. The end of the number eight with three strands is placed above the middle finger of the right hand, and the end with two strands above the left middle finger. Short strands are located on the outside of the hand held together with the palms and fingers touching. In using O-Juzu done with Nam which has the meaning of making the inheritance of the highest law for each individual by combining it in practice of life with the six senses used for the fusion of practice with the pronunciation of "Myoho-Renge-Kyo" where all that we see as ordinary human beings is visible from the impurities of the Nine realms and in turn seen from the glory of being a Buddha in the world of ten
Bentuk Mediatisasi hadis berupa Video: Respon Netizen Terhadap Video Pendek Mengenai Hadis di Aplikasi Tiktok
Get PDFThis paper discusses the form of mediatization of hadith in the form of short videos on tik-tok. By departing from the questions, a) what is the meaning of mediatization of hadith?, b) What are the forms of short videos about hadith on the Tiktok application?, c) how are netizens responding to these videos?. And by using a qualitative research method of documentation. Where, qualitative research is a process of research and understanding based on a methodology that investigates a social phenomenon and human problems. Documentation data is a data collection technique that involves document data sources in the form of written sources, images (photos), films, or monumental works and others, all of which can provide information for the research process. And in this research, what is being investigated is a short tiktok video containing the prophet’s hadiths. From this research, it was found that the types of videos in the tik-tok application vary. There is a hadith that was written and then added to the background of a beautiful scenery accompanied by Islamic songs or music. Then there is a hadith that was obtained from Twitter and then screenshot and added with a beautiful background accompanied by music or songs as well. Then there is also a video clip in the form of an explanation of the hadith taken from YouTube and there is also a video in the form of an explanation of the hadith by those who have an account and a background is added to the writings of the prophet’s hadith being explained. The explanations of hadith on social media are still textual and not contextual. Netizens’ responses to posts varied, but most of them felt helped in understanding religious teachings. But also not infrequently criticize the posts. And some then asked further asking for an explanation
Ratio-Legal Fazlur Rahman\u27s Hermeneutics and Its Influence on Sisters-In-Islam
Get PDFScholars of exegesis (interpretation) are unanimous on the method of interpreting al-Quran and Sunnah. However, Fazlur Rahman proposed a modern method of interpretation by applying hermeneutics. He held that this method is to obtain the universal moral values. His assumption is based on the need for al-Quran to be interpreted in a socio-historical context in order to obtain the reasons and purpose of the revealed text and its moral objectives. Fazlur Rahman’s method of interpretation and analysis has its influence on the Sisters-in-Islam (SIS) group. The objective of this article is to evaluate Fazlur Rahman’s method of interpretation and analyse the influences of Fazlur Rahman’s method determine on women’s issues by the SIS group. This is a qualitative research which uses content analysis approach. Research results demonstrated that SIS have adopted Fazlur Rahman’s hermeneutics in expressing their ideas
MAKNA RITUAL SESAJEN DALAM AJAR PIKUKUH SUNDA (SUNDA WIWITAN) (Sudi Terhadap Penganut Ajar Pikukuh Sunda Di Padepokan Bumi Dega Sunda Academy Bandung)
Get PDFIndonesia is a country that has many local cultures including one of them is Ajar pikukuh sunda (Sundanese Wiwitan) which is in Padepokan Bumi Dega Sunda Academy Bandung. In the teachings of Sundanese pikukuh there is a ritual that is always carried out, namely the offering. However, many people misinterpret the ritual offerings so that they are referred to as givers of demons and polytheists. The purpose of this study was to determine the meaning of offerings in Sundanese Pikukuh (Sunda Wiwitan) Teachings at Padepokan Bumi Dega Sunda Academy Bandung. This research methodology is descriptive qualitative with case studies. The results of this paper conclude that the ritual offerings carried out in Ajar Pikukuh Sunda (Sundanese Wiwitan) have a very high and noble meaning. The teaching materials / means in the ritual are all the same, namely water, earth, fire, and wind, animal elements, and plant elements. The meaning of offerings carried out by the Sundanese Pikukuh Teachers at Padepokan Bumi Dega Sunda Academy Bandung is a prayer ritual as a form of gratitude to our ancestors, the universe, to our parents, or to everything that has supported us so far, because without them we will never exist so that by using the means of sasajen from the natural elements it will be able to reconnect the energy of the past with the future.Keywords : Mean; Sesajen; Ajar Pikukuh Sunda (Sunda Wiwitan);Indonesia is a country that has many local cultures including one of them is Ajar pikukuh sunda (Sundanese Wiwitan) which is in Padepokan Bumi Dega Sunda Academy Bandung. In the teachings of Sundanese pikukuh there is a ritual that is always carried out, namely the offering. However, many people misinterpret the ritual offerings so that they are referred to as givers of demons and polytheists. The purpose of this study was to determine the meaning of offerings in Sundanese Pikukuh (Sunda Wiwitan) Teachings at Padepokan Bumi Dega Sunda Academy Bandung. This research methodology is descriptive qualitative with case studies. The results of this paper conclude that the ritual offerings carried out in Ajar Pikukuh Sunda (Sundanese Wiwitan) have a very high and noble meaning. The teaching materials / means in the ritual are all the same, namely water, earth, fire, and wind, animal elements, and plant elements. The meaning of offerings carried out by the Sundanese Pikukuh Teachers at Padepokan Bumi Dega Sunda Academy Bandung is a prayer ritual as a form of gratitude to our ancestors, the universe, to our parents, or to everything that has supported us so far, because without them we will never exist so that by using the means of sasajen from the natural elements it will be able to reconnect the energy of the past with the future
TEOLOGI HUMANIS DALAM PEMIKIRAN M. AMIN ABDULLAH
Get PDFTheology in this paper is interpreted as the relationship between religion and social reality that is captured by someone who adheres to it.In other words, a person\u27s perspective in hugging, believes, and practice religion in the midst of social reality.While humanism is an understanding that upholds humanity or humanize humans.So how is the understanding of religion or the way of religion in the midst of a pluralistic social reality (theology) still sided with the humanists? This paper uses the method of studying the social context and orientation of humanism in the early modern era and the results are in reality, then linked with theology to be applied to contemporary plural social reality. The author uses the perspective of M. Amin Abdullah which is based on the epistemology of Irfani associated with the view of the World Community and Ethics in favor of human values. The result is that Irfani provides the basis for unity in differences orunity in diversity. Views of the World Community, irfani became the basis that everyone in all countries in the world should not identify himself as the most important and most prominent because the nation, religion, profession and race. Ethics is, because it is not just a normative prohibition but rather is the peak of the accumulation of one\u27s intelligence operationalization ability or intelligence, then the concept of ethics (thinkers or philosophers or theologians) It is hoped that it can provide a creative basis for rules or morals that can favor universal human values
Pernikahan Beda Agama dalam Tafsir Bugis: Studi Penafsiran AGH. Daud Ismail atas Q.S. Al-Baqarah [2]:221 dan Q.S. al-Māʾidah [5]:5
Get PDFIslamic legal and intellectual tradition recognizes two categories of inter-religious marriages: non-Muslim men marrying Muslim women and Muslim men marrying non-Muslim women. There is a widespread agreement for the prohibition of the first category, but there are differences of views regarding the second. This article examines the interpretation of AGH. Daud Ismail on QS. al-Baqarah [2]:221 and QS. al-Māʾidah [5]:5, two verses that are the basis of differing views on inter-religious marriage the second category. Using the analysis of Hans-Georg Gadamer\u27s Hermeneutics, this study first introduces biographical sketches, intellectual journeys, and the works of AGH. Daud Ismail. The second step is to parse, translate and explain the interpretation of AGH. Daud Ismail. This study reveals that AGH. Daud Ismail recognizes the validity of inter-religious marriage the second category, with a specification of free women from among Ahl al-Kitāb, namely Jews and Christians. The background for his recognition is that he is influenced by the tafsir tradition that he widely referenced
STRUKTURASI IDENTITAS UMAT BERAGAMA DALAM PERSPEKTIF ANTHONY GIDDENS
Get PDFArtikel ini mengkaji identitas umat beragam sebagai suatu konsep umum dalam diskursus sosiologi agama. Pengkajian tersebut dilakukan dengan menggunakan pendekatan teori strukturasi Anthony Giddens. Adapun elemen utama dalam teori tersebut adalah struktur penandaan (signifikasi), struktur dominasi, dan struktur legitimasi. Ketiga elemen tersebut digunakan untuk memahami proses konstruksi identitas umat beragama, mulai dari pelibatan wacana, istilah, dan konfigurasi bahasa sebagai langkah mengartikulasikan pemahaman tentang realitas sosial. Pemahaman itu kemudian merigidkan simbol-simbol keagamaan yang menjadi penanda identitas kolektif. Tahapan berikutnya yaitu tahap pembakuan identitas kolektif sebagai identitas umat beragama yang dilegitimasi oleh kuasa-kuasa yang melekat pada pelaku (agency) sehingga menjadikan identitas umat beragama menjadi baku. Ketiga struktur itu saling terhubung dalam dualitas yang meneguhkan bahwa struktur bersifat mengakomodir (enabling) bukan pengekangan (constraining), di mana menjadikan tindakan sosial menjadi mungkin.This article examines the identity of various people as a general concept in the discourse of the sociology of religion. The assessment was carried out using the Anthony Giddens structuration approach. The main elements in this theory are the structure of signification, the structure of domination, and the structure of legitimacy. These three elements are used to understand the process of constructing the identity of religious communities, starting from the involvement of discourse, terms, and language as a step to articulate an understanding of social reality. That understanding then trifles the religious symbols that become collective identities. The next stage is the stage of standardizing collective identity as the identity of religious communities which is legitimized by the power attached to the actor (agency) so that the identity of the religious community becomes standardized. The three structures are interconnected in a duality that affirms that the structure is accommodating (enabling) not constraining, where social action becomes possible
Reformist Muslim Discourse in the Sundanese Commentary of the Qur’ān: E. Abdurrahman’s Commentary on QS. Al-Hujurāt
Get PDFThis article focuses on reformist Muslim discourse in the Sundanese commentary of the Qur’ān or tafsīr, entitle Sababaraha Naséhat Tina Qur’an Surat al-Hudjurot, some advice of sūrah Al-Hujurāt (1971). The book was written by E. Abdurrahman (1912-1983), an activist of a reformist Islamic organization, Islamic Union (Persatuan Islam or Persis). He has been a chairman of Persis from 1962-1983. They have a slogan “back to the Qur’ān and Hadīth” as well as to oppose the taqlīd and heresy. E. Abdurrahman explained Q. 49 or sūrah Al-Hujurāt in the frame of his ideology as an activist of Persis. Following his commentary of Q. 49:1, the prohibition against practicing Islam before find dalīl or textual instructions of the Qur’ān and Hadīth. He also interpreted Q. 49:6 on recheck the news as a form of prohibition taqlīd. Meanwhile, Q. 49:9-10 was interpreted by him to emphasizes the strengthening of reformist followers. Using Fairclough’s critical discourse analysis, this study confirms that E. Abdurrahman’s commentary cannot be separated from his reformist ideology. He used Sundanese Quranic commentary to convey the reformist ideas against traditionalist Muslims in West Java
Naẓariyah al-Qiyādah al-Ḥadīṡah: Dirāsah Tafsīriyyah Muqāranah baina al-Ᾱyāt al-Qur’āniyyah wa al-Naẓriyyāt al-Mu‘āṣirah
No full textThis study aims to deeply analyze the theory of modern leadership from the perspective of Qur\u27anic verses and compare them with contemporary studies. In this study, the researcher followed the descriptive, analytical, and comparative approaches. The problem of this study revolves around explaining the inability of Western studies to solve the problem of leadership due to its narrow view of the science of leadership and its various dimensions. For them, the leadership is purely institutional, local, and worldly issues! Unfortunately, it was noticed that some Muslims were impressed negatively by these studies. This study comes to refute those allegations and to show them that the Noble Qur’an has provided us with the principles of local and global leadership in its various surahs and verses through the personalities of the prophets, messengers, kings, and other people in different eras and regions. This study proved that contemporary studies, despite their abundance and diversity; It did not bring anything new more than what the Holy Qur’an had brought about fourteen centuries ago. This study was divided into an introduction, two chapters, and a conclusion. In the first chapter, I mentioned the theories and approaches of modern leadership, then in the second chapter, I commented on the alternative Qur’anic perspective on the science of successful leadership, with its conclusion and recommendations
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