UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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KONTRIBUSI FILSAFAT PERDAMAIAN ERIC WEIL BAGI RESOLUSI KONFLIK MASYARAKAT MAJEMUK
No full textArtikel ini berupaya menguraikan kontribusi pemikiran filsafat perdamaian Eric Weil bagi resolusi konflik menuju terciptanya budaya damai dalam bingkai masyarakat majemuk. Di tengah berbagai persoalan kekerasan dan konflik yang berkepanjangan yang melanda dunia, filsafat perdamaian Eric Weil mencoba menjelaskan tautan antara filsafat dan perjuangan untuk menciptakan perdamaian dunia. Bagi Weil filsafat harus mengakar dalam kehidupan keseharian masyarakat secara luas, sehingga bisa memberikan kontribusi secara nyata dan konkrit. Selain itu, Weil mengajak untuk terjun langsung dalam masyarakat yang di dalamnya terdapat konflik dan kekerasan, sehingga diharapkan bisa menghargai pentingnya hidup damai secara bersama-sama tanpa membeda-bedakan satu dengan yang lainnya. Dalam kajian ini menggunakan penelitian kualitatif dengan metode studi pustaka dengan pendekatan hermeneutik. Poin-poin penting dari uraian kontribusi filsafat perdamaian Eric Weil bagi resolusi konflik menuju terciptanya budaya damai dalam bingkai masyarakat majemuk dapat dijabarkan sebagai berikut: Pertama, kontribusi nyata kontribusi filsafat untuk menjamin tetapnya perdamaian dan penyelesaian kekerasan dan konflik; Kedua, etika (moralty) secara universal harus ditaati oleh manusia dari berbagai konteks, karena melupakan konteks acap kali bisa tidak terwujudnya sebuah perdamaian; Ketiga, filsafat harus terbuka, kreatif dan dinamis; Keempat, Eric Weil mengajak untuk menggunakan filsafat di tengah kekerasan, sehingga dengan berfilsafat dapat membantu memecahkan persoalan-persoalan kekerasan dan konflik untuk mewujudkan perdamaian yang langgeng pada masyarakat mejemuk
Communicative Translation dalam Tafsīr al-Mu’īn karya MUI Sulawesi Selatan: Analisis Makna Iyyāka di Q 1: 5
Get PDFArtikel ini membahas tentang penggunaan kata ikomi sebagai terjemah iyyāka pada Q1: 5 dalam Tafsīr al-Mu’īn karya MUI Sulawesi Selatan. Dalam masyarakat Bugis, penggunaan kata ikomi memiliki hirarkis kasar, sehingga penggunaannya tidak tepat jika ditujukan kepada orang yang lebih tua atau yang dihormati. Sebagai gantinya, terdapat kata idi’mi yang lebih sopan dan sebagai bentuk penghormatan kepada lawan bicara. Akan tetapi, kata ikomi yang dinilai kasar, justru digunakan sebagai terjemah iyyāka yang ditujukan kepada Tuhan (Allah), sehingga penggunaannya dinilai tidak sepadan. Untuk membuktikan hal tersebut, akan digunakan teori communicative translation milik Peter Newmark sebagai analisis ekuivalensinya. Adapun hasil yang ditemukan bahwasanya penggunaan kata ikomi sebagai terjemah iyyāka merupakan bentuk penegasan yang disesuaikan dengan konteks gramatikal yang dimaksudkan dalam Q1:5 dan konteks penafsirannya pada Tafsīr al-Mu’īn karya MUI Sulawesi Selatan. Dengan teori communicative translation yang berfokus pada kesepadanan efek yang diberikan oleh kedua bahasa, dapat dikatakan bahwa kedua kata tersebut menunjukkan adanya ekuivalen, karena keduanya memberikan efek atau kesan yang sama, yaitu penegasan
Falsafat al-Qiṣṣat fī al-Qur\u27ān wa Dauruhā fī Binā\u27i al-Shakhṣiyyat min Khilāli Qiṣṣati Mūsā wa al-Khidr: [The Philosophy of Quranic Narrative and Its Significance for Character-Building Based on the Story of Moses and Khidr]
No full textThis paper seeks to understand the significance of the story of Moses and Khidr PBUH to develop character-building, whose actions seemed to contradict the teachings of Sharia. As one of the most prominent accounts in Islamic tradition, the long journey of Moses for receiving knowledge meets an end by encountering Khidr, an acquaintance with unique personalities who later becomes his mentor. As literary research on the Quranic tales, the discussion adopts inductive-analytical methods to describe the semantic and rhetorical aspects contained from Moses and Khidr’s relationship. Those aspects are further analyzed to instill noble virtues thoroughly. By contemplating Khidr’s confrontation toward Moses, the acts contain good reasons despite their figurative meanings may be misinterpreted as a call for evil deeds against weaklings. The results commemorate the significance of contemplation and patience and reemphasize that none shall rushing adjudicate the occurring issues because there may be wisdom in something incomprehensible. Learning from the story of Moses and Khidr, this article argues that decision-makers should incorporate with the people, and whoever takes distance from its people is incapable of solving problems
Fondasi Ontologis Tafsir Isyārī: Studi Pemikiran Haydar Amuli dalam Tafsir al-Muhīṭ al-A’ẓam
Get PDFThe departing point of this article is the objection towards tafsīr ishārī. This objection can be categorized as an ontological foundation, that tafsīr ishārī stands on the personal kashf, for which reason it cannot stand as reason and an epistemological foundation. Through a comprehensive-analytical study, this study elaborates on the theory correspondence of Qurʾānī, afāqī, and anfusī proposed by Haydar Amuli, a theory that stands as the ontological foundation of tafsīr ishārī. The deduction of the correspondence between Qurʾānī, afāqī, and anfusī or the deduction of the reference of the verse runs through kashf. Kashf is the epistemological basis proposed by Haydar Amuli. The correspondence theory is the basic assumption of the sufī interpretation. This theory is capable of briding the disjuncture of the relationship between the verses and their references in the Sufi interpretation
ETIKA ANAK BANGSA PERSPEKTIF PANCASILA
Get PDFPancasila as the basis of the State, the state ideology, and the nation\u27s view of life are national agreement and national compromise of various interest groups. Pancasila was agreed as a final meeting point, therefore Pancasilamust be the starting pointin overcoming all problems of national and state life.One of the complicated problems that are currently happening is Indonesian community behavior that is already not in line with the Pancasila values.In this context Pancasila must be placed not only as the basis of the State, the state ideology, and the nation\u27s view of life, but also must be the basis of ethics, the value standard, and the moral standards. This article examines the three main areas that become the pulse of the life of the nation, that is politics, economics and social media.The behavior of the Indonesian community in the three main streams, read from the Pancasila perspective, therefore expected to give birth to a new awareness in the rule of a nation which is more balanced, humane and enlightening
Mendedah Identitas Aktivis Dakwah Kampus dalam Keragaman Keanggotaan LDK-MPM IAIN Sultan Amai Gorontalo
Get PDFThis article elaborates on the way in which the identity of campus da’wa activists forms a culture of diversity through Lembaga Dakwah Kampus Mahasiswa Pencinta Mushola (LDK-MPM) in IAIN Sultan Amai Gorontalo. The members of the LDK consist of students from various backgrounds, including PMII, HMI, IMM, KAMMI, etc. The method used in this study is participant-observation with self/identity theory proposed by Gabriele Marranci as the framework of analysis. This article shows that LDK-MPM since its foundation have been an open organization for all Muslims students regardless of their organizational affiliations. The environments and experiences of those students are diverse, leading to diversity in deciding the organizational affiliations outside of the LDK. The diversity of its members is maintained through the mutual agreement between the members and the murabbi, that LDK is a neutral space for all students. Additionally, they are capable of positions themselves; when to behave as the members of LDK and when to act as the cadre of other extra-campus organizations. LDK-MPM has been a unifying space for Muslims student in IAIN Sultan Amai Gorontalo
Bissu on Contesting Indigeneity with Islamic Puritanism in the Sacred Arena
Get PDFThe presence of Islam in the Bugis Bone tribe not only changes people\u27s beliefs but also traditional activities such as wedding rituals, mappalili (traditional ceremonies before planting rice), guarding arajang (heirlooms). The positions of Bissu, who is an indigenous leader, are very influential in the Bugis Bone community, but nowadays, its existence is discredited by the presence of Islamic hegemony. This research focuses on the transformation of the perseverance of Bissu in the leadership of traditional rituals in the Bugis Bone Tribe, before and after interacting with Islamic religious values. This study uses a descriptive method that describes the social conditions in the life of Bissu, by observation and interview techniques to the Bissu, Muslim leaders, and cultural actor. This study found the fact that the existence of Islam had a dominant influence on the social status of Bissu, which resulted in their role as leaders of traditional rituals being less respected by the community. The role of Bissu in daily activities has become less involved because it has been replaced by the values of religious puritanism. The government needs to educate the history of Bissu and the cultural traditions of Bone to the public and young generation.
The Discourse of The Qur\u27anic Metaphors: The Embryo of Theological Sects Disputes in Comprehending the Holy Qur\u27an
Get PDFThis article aims to examine problems related to metaphors (majāz) found in the Qur’an which were debated by scholars of Arabic literatures during the classic times. Majāz, opposed to ḥaqīqah, is a part of the Qur\u27an language styles which triggers theological debates among its supporters. This article used a qualitative approach, through library research, with a comprehensive and comparative analysis method among supporters of theological sects in understanding the problems of majāz in the Qur\u27an. The results of this study indicated that the debates on the issue raises three opinions in theological sects; Firstly, the Ẓahirī and Salafi sects reject the existence of majāz in the Qur\u27an. They refuse the interpretations of things that are not standardized in the text of the Qur\u27an. Secondly, the Mu\u27tazilah sect is exaggerated in accepting majāz and attacking other theological sects that are inconsistent with their interpretations of the text. Thirdly, the Ash’arī sect which is more moderate in confirming majāz. The starting point of their debates over majāz in the Qur\u27an is the difference in analysis and conclusions about the origin of language. The Ẓahirī and Salafi groups conclude that language is solely a gift from God, so there should be no change in terms of meaning. The Mu\u27tazilah believes that language is an invention and human power, that’s why a word may have more than one meaning. Whilst, the Ash’arī argues that language is indeed a human creativity, but it cannot be denied that God also plays a role in giving human abilities, so there are other possible meanings of a wor
Helping a Neighbour in Need: An Auto-ethnography of Lived Hadith Citizenship
Get PDFThis study presents specific ahadīth (sing. hadīth) which inform neighbourly relations on a day-to-day basis. I interpret my actions towards a neighbour, who was experiencing personal problems, as lived-hadīth citizenship. That is, my interactions with my neighbour were infused with Prophet Muhammad\u27s teachings and instructions as found in ahadīth. Aspects of Prophetic wisdom, such as care and easing somebody’s burdens, align with contemporary sociological, anthropological, and psychological definitions of citizenship. This study thus shows that Islamic scripture has a positive role to play in Western societies, shaping daily behaviours such as being a good citizen in one’s neighbourhood
The Living Qur’an: Its Text and Practice in the Function of the Scripture
No full textSince firstly appeared in an informal conversation among the faculty members at the Qurʾanic and hadith studies program at the Faculty of Ushuluddin, Religious Studies, and Islamic Thought of IAIN Sunan Kalijaga Yogyakarta in 2005, scholars have ventured to develop the concept of Living Qurʾan, pursuing to determine it\u27s proper or best formats, scopes, methods, and approaches. It is my contention that Living Qurʾān is yet to find its epistemological and methodological infrastructures. It is in this context this paper aims to contribute. It firstly offers my construction of the term along with its conceptual consequence. Then, I propose the mapping of the relationship between scripture and its community, built on the relational concept of scripture. Finally, this article elaborates on the transmission and transformation patterns through which knowledge, practices, and discourse forming the Qurʾānic reception between its community. It is hoped that with these three subjects, this paper would emulate further discussion about Living Qurʾan at the epistemological and methodological level
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