UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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NEGOTIATION OF HADITH WITH THE TRADITION OF BOWING AT PESANTREN RAUDHATUT THALIBIN REMBANG
No full textReligion and culture are sources of values and norms in society. However, the narrow interpretation of religious narrative puts it in a position that is contrary to the culture, such as the culture of bowing practiced by students at Pesantren Raudhatut Thalibin. In this connection, intense dialogue with various values is needed to bring forth an explanation that religion and culture in the context of Indonesian Islam are inseparable. This study aims to explain the validity of the culture of bowing in religious narratives. To achieve this purpose, this study is a qualitative study with an interactive model of analysis, which includes three stages, namely data reduction, data display, and conclusion drawing. The results of this study explain that bowing is the local wisdom of the Javanese people that does not conflict with religious texts. The culture of bowing is a form of respect for older people. It is an internalization of religious texts with a sociocultural dimension because of the existing interpretation patterns and social construction in the form of religious attitudes and behavior in practicing Islamic teachings
MUḤAMMAD NAṢR AL-DÎN AL-ALBÂNÎ AND HIS METHOD OF CORRECTING AND WEAKENING THE HADITH: A CRITICAL READING
No full textThis article aims to describe Muḥammad Naṣr al-Dîn al-Albânî as one of the contemporary scholars who have devoted his efforts in the field of Hadith Science. He believes that the ability to determine the truth or falsity of a hadith not only limited to being done by the earlier clerics, even present scholars may also pass judgment on the validity or weakness of a hadith which is not rated yet by the earlier scholars because according to him, the assessment of hadith is ijtihad which is not stopped until now. By researching some of the work of al-Albânî in the field of hadith, the study is expected to contribute ideas related to al-Albânî method in judgment on the validity or weakness of hadith, and to analyze the consistency of application of his method in the validation of hadith and weaken it. This research shows that al-Albânî followed his discretionary approach, so it is not surprising that many people criticize, given his frequent retreat from his corrections and weaknesses, and the proof of the contradictory provisions of one hadith in different places, and his disorder in documenting narrators
THE MEANING OF THE RECEPTION OF THE LETTERS MUQAṬṬA’AH IN ḤIZB AL-NAṢR BY ABÛ AL-ḤASAN AL-SHÂDHILÎ
No full textThe meaning of the letters muqaṭṭa’ah at the beginning of several surahs in the Qur\u27an is still considered mysterious. Many narrations show the search for their meaning by relating to the virtue and purpose of using these letters. The virtue explained by the Prophet and his companions made these letters used in their literal form, such as Abû al-Ḥasan al-Shâdhilî, who used them as part of the dhikr in the Ḥizb al-Naṣr. This study aims to find al-Shâdhilî’s acceptance in his collection of dhikr and prayers. To achieve this purpose, this study uses qualitative methods with data analysis techniques using diachronic approaches and syntagmatic analysis introduced by Ferdinand de Saussure. This study found a shift in meaning and acceptance of the letters muqaṭṭa’ah carried out by al-Shâdhilî. Al-Shâdhilî uses the letters muqaṭṭa’ah as part of the intermediary to make prayer more acceptable. This is based on the view that these letters contain the names of the Great God. Al-Shâdhilî’s shift in acceptance of the letters muqaṭṭa’ah in the Arab community has a significant difference with the acceptance of the Arab community for the Qur\u27an, which tends to be informative, so acceptance is done by exegesis, whereas al-Shâdhilî accepted the letters functionally in the performative realm
PROYEK “KRITIK” ABED AL-JABIRI DAN IMPLIKASINYA PADA NALAR KEISLAMAN
Get PDFCritical studies in an academic study are the most important aspects that are ‘necessary’ and ‘required’ to be carried out. The existence of this critical study aims to provide a broad view on a scientific study. The aim is that the study will continue and be developed again. The hope is that there will be a contribution to a civilization of human history. Patterns of excellence and distinctiveness, as a form that knowledge is not entirely final. Abed Al-Jabiri - hereinafter written by Al-Jabiri “through his critical study, tries to offer a concept to the Arabic- Islamic reasoning style. The epistemology of Arabic-Islamic reasoning that has not yet been ‘moved on’ from longstanding history. Al-Jabiri’s criticism of the stagnation of Arab-Islamic reasoning occurs because they have not been able to get out of the ‘lullabies’ of past progress. In addition, he provided a solution so that the Arab community could get out of the chaos that befell it. Through the epistemological framework of “Burhani, Bayani, and Irfani”, he invited the Arab community - we Muslims - to not merely worship the past which was considered complete
MAHABBAH DAN MA’RIFAH DALAM TASAWUF DZUNNUN AL-MISHRI
Get PDFThis article discusses mahabbah (the love of beings to God) and ma’rifah (the blessing of God to beings) that focuses on the thought of Dzunnun al-Mishri (hereinafter referred to as Dzunnun). The insufficiency of research on mahabbah and ma’rifah is the main reason for the requirement for further research related to the character and the relationship between this two concepts. So far, when talking about mahabbah, the most popular name is Rabiah al-Adawiyah. It is necessary to discuss about mahabbah and ma’rifah in the frame of thought of Dzunnun being resurrected. In addition, in this day and age, it is necessary for humankind to explore the concepts offered by Dzunnun given the many global impediment that cause humanity to drought in spirituality. This article is based on library or library research that examines library data by using descriptive analysis, interpretation and data analysis methods. The source used is secondary data which is used as a support for writing this article. The approach of Sufism with the general method of the Sufis is a prominent feature in the writing of this article. Ma’rifah is the highest level in the application of Sufism that can be achieved with Mahabbah. Every human being can do and feel mahabbah because in essence mahabbah creates servant’s love for the Creator. Meanwhile, ma’rifah is knowing or knowing God so that his heart can see God and he feels close to God. The relationship between the two can be said with the sentence, “love grows because of knowledge and cognition of God.” From that sentence, it can be seen that there is a correlation between mahabbah and ma’rifah. Ma’rifah can be obtained if humans have traced and felt mahabbah. Mahabbah is a feeling of closeness to God through love (spirit). Meanwhile, ma’rifah is the level of knowledge to God through the eyes of the heart (al-Qalb)
MATTHEW LIPMAN’S PRAGMATISM AND THE RELEVANCE OF PHILOSOPHY FOR CHILDREN (P4C) TO CHILDREN’S EDUCATION IN MALAYSIA
Get PDFThis study aims to seek the connection between Matthew Lipman’s Pragmatism with the “philosophy for children” (P4C) in Malaysia. Matthew Lipman’s pragmatism built and developed “Community of inquiry” (CI) in “Philosophy for Children” (P4C) starting from negative experiences while teaching philosophy to college students in the late ’60s. This research uses a critical hermeneutics method and other critical approaches. This research concludes that the success of P4C successfully becomes part of the solution in the community so it is needed to be developed. P4C is not only a teaching material for children but is also useful as a basic principle in children\u27s moral education. Through the Socratic Method, the children can express opinions and think critically. These abilities are very important in the process of philosophizing. P4C can encourage children to learn to think and make their own decisions without being enslaved by dogmatic thinking or relativism. This ability is very necessary so that children can live in harmony and develop in a pluralistic and democratic society like Malaysia
PEMIKIRAN K.H. A.WAHID HASYIM TENTANG RELASI ISLAM DAN NEGARA
Get PDFThis article describes the thought and political wisdom of K.H.A. Wahid Hasyim about the relationship between Islam and the state. As one of the founders of the Nation, A. Wahid Hasyim was known as a true nationalist figure. This is among others can be seen from its acceptance of the overall chest to the deletion of the Jakarta Charter and the entire formula that explicitly contains Islam in the opening and body/main text of UUD 1945. Although he was one of the people who persistently proposed Islam as the basis of the country, but in his perspective, the unity of the nation of Indonesia is much more important than formal recognition of Islam. The acceptance of Pancasila and the UUD 1945 by A. Wahid Hasyim (as well as several Islamic figures at the time) signifies that they are willing to sacrifice for the interes of the nation. Keywords: ideologization of Islam, formalization, state, nationalis
Religious Leader’s Views Living Hadith Practices in Malaysia
Get PDFLiving Hadith is a cultural phenomenon practiced by a particular society and based on the hadith of the Prophet pbuh. It is a behavioral pattern resulted by the interaction of Muslims with the hadith. This study examines the extent to which the sunnah is practiced by the Muslim community in Malaysia, in addition to explaining the concept of “practicing the sunnah” in the perspective of Living Hadith as a research genre. In doing so, I interview five respondentsincluding muftis, academics, and religious figures who are active in the community. The findings show that the Muslim community barely knows the text of the hadith. They simply practice the content or what they believe to be the teaching of the prophetic hadith, encapsulating in their custom. Performing this, they have the rooted tendency to live in line with the religious and moral demands of Rasulullah pbuh. However, the community also needs to be ‘taught’ to see this practice as a sort of encouragement to perform good deeds. This practice nevertheless is not at the same obligatory level as the command to perform five daily prayers and Ramadan fasting. In other words, the Malaysian society sees the ‘living hadith’ as merely the practice of sunnah that is thus still related to the Prophet pbuh
TINJAUAN DEKONSTRUKTIF ATAS KONSEP OTORITAS KHALED M. ABOU EL-FADL
Get PDFThis article discusses a deconstructive review of the concept of authority of Khaled M. Abou el-Fadl. The phenomenon of authoritarianism is now the most troubling phenomenon for the development of contemporary Islamic thought. This phenomenon not only describes a rigid and undeveloped tradition of Islamic thought, but also has an impact on immoderate socio-religious behavior. Khaled M. Abou el-Fadl described this phenomenon as a consequence of human representation of Islamic authority. In terms of representation by authoritative humans, humans are often treated authoritatively and out of the substance of Islamic authority itself. This authoritarian attitude in treating the authoritative foundation of Islam is what Khaled calls authoritarianism. It can reside in humans and manipulate meanings into interpretations which often only serve the interests of some people. Through the deconstruction method, authoritarianism does not only appear as an arbitrary attitude towards authority, but also shows a conceptual network that indirectly shifts the construction of authority itself. Khaled, besides showing an attitude of "overcoming" authority, also shows the loss of the element of morality from the authority structure itself. So that the phenomenon of authoritarianism is not only a problem of intellectuality, but also morality, between humans and authorities in discourse space
JEMAAH MAHASISWA SALAFI DI MASJID POGUNG YOGYAKARTA
No full textThis paper aims to describe the religious attitudes of salafi students who emerge and develop through religious and social activities in the Pogung Dalangan Mosque and the Pogung Raya Mosque, and so the extent of the functions and roles of the mosque in facilitating religious activities. In the final section, their social life and their responses to several developing issues are presented. To get the data in this paper, the writer uses interview, questionnaire and observation methods. The total sample in this study amounted to twenty-seven salafi students. This research uses the theory of religiosity and the sociology of religion theory. Based on the results of research conducted it can be concluded that in terms of beliefs, the principles used by this community are basically the same as Muslims in general, only in terms of expression, they are more strict and consistent as far as they understand. In the aspect of worship, this community only truly carries out religious activities that are based on religious norms, without opening up opportunities for cultural integration. They always try to maintain their religious originality to avoid things that threaten religion. Salafi students also do not provide positive response to western thought such as democracy, pluralism and gender equality. They assume that these thoughts cannot be compared with the teachings of Islam
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