UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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METODE REWARD-PUNISHMENT KONSEP PSIKOLOGI DAN RELEVANSINYA DENGAN ISLAM PERSPEKTIF HADIS
Get PDFIn many methods that can be used to make better education, one of them is by using methods of reward and punishment or reward and punishment. The use of this method is based on, that people love to get reward and do not like to get punishment. These basics are meant in the context of Islam in order to express about Islam in methods of reward and punishment. Not just Muslim translations, much more is learned in the context of hadith. After tracing in the context of Islam it was found out that Islamic Educational figures believed in such methods, such as Ibn Sina, al-Gazali and Abdullah Nasih Ulwah, although with a note using a better method of punishment, in educating children, then giving also not and will be easily, and the punch can be done with a punch that does not involve children. In the concept of hadith also found from the search results of the Apostle\u27s Apostle, and did the same. Based on research on sanad and matan hadith, which is related to reward and punishment, it is found that it is legitimate and well-known hadiths also known as gifts, the punishment addressed in the method of reward and punishment in this paper is authentic hadith accepted. Keywords: reward, punishment, concept of psychology, concept of Islam, study of hadis
The Construction of Terror Communicating of ISIS News In Social Media
No full textGlobal era with its advanced technology has provided small terrorist groups a powerful instrument—social media which is intentionally or unintentionally used to serve their interest. As believed, the terrorist does their action by giving significant impact to publicity. As a terrorist organization, ISIS realized the potentials of social media-oriented terror, in terms of its effectiveness in reaching huge audiences. The spread of the ideology, which is called jihadi virus, is limited in the physical world, however it is possible to spread within social media regardless of time and space. Discursive framework method in constructivism paradigm has led to a conclusion that reality constructed in social media such as twitter, facebook, whatsApp, BBM, path, and other applications are carefully planned in a form of disinformation tactics (propaganda), economic pressure, socio-cultural, and ideology. The impact of social media reveals interesting results that ISIS has formed symbolizations and image changes and raised attention towards the issue. In communication terrorism Joseph Turman’s approach, as one of constructionist approach, it analyzed that ISIS actions are rhetorical actions (such what messages are conveyed, whether it is a persuasive meaning and symbols that appear; acts of terrorism that is produced and delivered to the wider world; elements of rhetoric including labels, definitions, and symbolism in terrorism; public orator about terrorism; and the relationship between terror and the media), in both written and spoken language, there is always possibility for manipulation and receptive communication.[Era global dengan perkembangan teknologinya seakan telah memberi kelompok teroris suatu instrumen yang kuat- media sosial secara sengaja atau pun tidak sengaja untuk melayani hasrat mereka. Bahkan diyakini lebih dari itu, tindakan teroris sendiri tidak akan berdampak bila tidak terpublikasi secara luas. Organisasi teroris ISIS sangat menyadari potensi media sosial sebagai sarana yang dapat diorientasikan pada aksi-aksi teror mereka, dengan kata lain secara efektif untuk meraih audiens yang besar. Media sosial seperti tweeter, facebook, whatsapp, BBM, path, ipad, dan aplikasi jaringan lainnya tampaknya memang mampu mempromosikan perbuatan-perbuatan mereka secara efektif. Dampak lintas media sosial mengungkapkan hasilnya bahwa ISIS mampu memainkan simbolisasi dan citra dan meningkatkan tensi kepentingan pada isu-isu seputar mereka. Melalui “teori Communicating Terorrism” yang dilahirkan Joseph Turman (2010) menjelaskan bahwa aksi-aksi ISIS bisa dikatakan lebih dari tindakan retorika (sebagai suatu simbol-simbol dan pesan-pesan), yang mereka tuliskan dan ungkapkan melalui bahasa yang penuh makna, yang berpotensi selalu manipulatif dan komunikasi yang reseptif. Penyebaran ideologi, sebagai apa yang kita sebut sebagai virus jihad, yang terbatas pada dunia nyata, tapi melalui media sosial isa menjadi keluarga dan teman tanpa batas ruang dan waktu, membantu memperluas landasan dan percepatan radikalisasi dan perekrutan angota teroris.
al-Mu\u27amalah ma\u27a al-Bi\u27ah fi Manzur al-Qur\u27an al-Karim: Dirasat al-Tafsir al-Mawdu\u27i al-Siyaqi: [Economics and Enviromentalism in Quranic Worldview: A Thematic-Contextual Exegesis]
No full textKrisis lingkungan merupakan salah satu isu aktual yang perlu mendapat perhatian serius, bukan saja dari para ilmuan, tetapi juga para agamawan, karena kerusakan alam telah sedemikian menggurita dan diperlukan “agama baru” yang memiliki konsern terhadap problem lingkungan. Untuk itu, Al-Qur’an sebagai sumber etik tertinggi bagi umat Islam perlu dikaji secara komprehensif untuk menemukan prinsip-prinsip etik dalam berinteraksi dengan lingkungan. Membiarkan lingkungan alam rusak, tanpa upaya untuk memeliharanya, sama artinya dengan menandatangi kontrak bagi kehancuran alam dan eksistensi manusia itu sendiri. Dengan pendekatan tafsir tematik-kontekstual, setidaknya ditemukan beberapa kesimpulan bahwa interaksi manusia dengan lingkungan secara baik merupakan bagian dari pengamalan agama. Barangsiapa yang akidahnya benar, maka akan benar pula dalam berinteraksi dengan lingkungan. Ini karena, dalam pandangan al-Qur’an, lingkungan setidaknya merupakan sign of God (âyat Allah (tanda kekuasaan dan eksistensi Tuhan). Setidaknya lingkungan alam memiliki tiga ciri khas yaitu, fungsional, dialektik, dan estetis dalam kehidupan manusia. Hal itu meniscayakan pentingya memegang teguh prinsip-prinsip etik dalam berinteraksi dengan lingkungan alam, yaitu: 1) tidak melakukan kerusakan, 2) berlaku adil, 3) berbuat ihsan dan 4) seimbang dan tidak eskploitatif dalam menggunakan sumber daya alam
Ragam Makna Kesahihan Hadis
Get PDFThe scholars of hadith have standards and criteria for determining the validity of the hadith. Therefore, their standards vary and through the different criteria are different in interpreting the authentic hadith. This difference of meaning must be explained in relation to the practice of hadith and its use as an argument. The true meaning according to Muhammad Haqqi al-Nāzilī is a continuous hadith, not narrated through the siqah narrator, in spite of syaż and \u27illat and his traditions conveying the privileges of the sunna practices that can motivate someone to carry out the practices of the sunna. So someone who performs these deeds based on authentic hadith and get a reward that doubled because it already knows the virtue of the hadith.The validity of the traditions contained in the book of Khazīnat al-Asrār Jalīlat al-Ażkār based on the criteria of the jumhur ulama of hadith states that these traditions do not reach the valid degree. But the traditions in it are dominated by hadith hasan and ḍa\u27īf. From a number of hadiths sampled in this study proves that there are 14 Hadiths, Hadiths that have ḍa\u27if degree of hadith 24 hadith, and hadith reaching degree ṣaḥīḥ only 8 hadith. However, according to al-Nāzili hadith in the book of Khazīnat al-Asrār are authentic hadiths based on the standard of criteria that he possesses. Para ulama hadis mempunyai standar dan kriteria untuk menentukan kesahihan hadis. Maka dari itu, standar mereka berbeda-beda dan melalui perbedaan kriteria tersebut maka berbeda pula dalam memaknai hadis sahih. Perbedaan makna ini harus dijelaskan terkait dengan pengamalan hadis dan penggunaannya sebagai hujah. Makna sahih menurut Muhammad Haqqi al-Nāzilī adalah hadis yang sanadnya bersambung, tidak diriwayatkan melalui perawi yang ṡiqah, tidak terhindar dari syaż dan ‘illat dan hadis-hadisnya menyampaikan keistimewaan dari amalan-amalan sunah yang dapat memotivasi seseorang untuk melaksanakan amalan-amalan sunah. Sehingga seseorang yang melaksanakan amalan-amalan tersebut berdasarkan hadis sahih dan mendapatkan pahala yang berlipat ganda karena sudah mengetahui keutamaannya dari hadis tersebut. Kesahihan hadis yang terdapat dalam kitab Khazīnat al-Asrār Jalīlat al-Ażkār berdasarkan standar kriteria jumhur ulama hadis menyatakan bahwa hadis-hadis tersebut tidak mencapai derajat sahih. Melainkan hadis-hadis di dalamnya didominasi oleh hadis hasan dan ḍa’īf. Dari sejumlah hadis yang dijadikan sampel dalam penelitian ini membuktikan bahwa hadis yang berderajat hasan ada 14 hadis, hadis yang berderajat ḍa’if ada hadis 24 hadis, dan hadis yang mencapai derajat ṣaḥīḥ hanya 8 hadis. Tetapi, menurut al-Nāzili hadis dalam kitab Khazīnat al-Asrār merupakan hadis-hadis sahih berdasarkan standar kriteria yang ia miliki.
KECERDASAN INTRAPERSONAL DAN PENGARUHNYA TERHADAP KEBERHASILAN SANTRI MAHASISWA DALAM MENGHAFAL AL-QUR’AN
Get PDFMemorization of the Quran activities are activities that involve some intelligence in the process. Memorizing of the Quran can be done by anyone, from early childhood to the elderly. The focus of this study is on the process of memorizing of the Quran carried out by student at University. The study focused only on two boarding schools, namely the boarding schools of Krapyak and Kotagede, as boarding schools that have many students who study at University. The main problem is the influence of intrapersonal intelligence in the success of students in the process of memorizing the Quran. Intrapersonal intelligence here is the ability to recognize one’s character and strength. With a good introduction to yourself, the possibility of successfully fulfilling the role of a student as well as a santri who memorizing the Quran is very possible. The results of this study are the higher intrapersonal intelligence of a santri, a higher percentage of success that will be achieved in the process of memorizing the Quran, although several other obstacles may be faced.Keyword: Memorization of the Quran, Intrapersonal Intelligenc
Hadis Nabi Tidak Dijamin Masuk Surga (Kajian Atas Statemen M. Quraish Shihab)
Get PDFHadis merupakan sumber hukum Islam kedua setelah al-Qur’an. Hadis sebagai bentuk implementasi kepribadian Nabi Muhammad saw. Yang di dalamnya memuat hadis-hadis yang dapat dijadikan sebagai contoh dalam meniru segala tingkah lakunya yang jika diteliti lebih lanjut maka tidak ada akhlaq beliau yang buruk dalam arti semua tingkah lakunya baik sehingga Nabi dijamin masuk surga. Akan tetapi dalam sebuah hadis disebutkan bahwa Nabi tidak dijamin masuk surga, dan yang berhak menentukan siapa orang yang masuk surga hanyalah Allah. Jika dilihat secara sekilas maka pernyataan tersebut terdapat kontroversi mengenai Nabi dijamin atau tidaknya masuk surga.Kata Kunci: hadis, takhrij al-hadis, amal, rahmat dan syarah hadi
Al-Qur’an Sebagai Sabab Wuru
Get PDFThis paper studies Qur’anic verses being the sabab al-wurud of hadiths (verses that became the background or accompany the birth of certain hadith reports). Examining hadith literatures, this paper argues that such existing connection between the Qur’an and hadith emphasizes the central position of the Prophet as the “exegete” of the Qur’an, e it in the form of sayings, actions or affirmation. The records can be traced in commentaries of the Qur’an (tafsir bi al-ma’thur), hadith literatures and sira. Tulisan ini bermaksud melakukan eksplorasi terhadap ayat-ayat al-Qur’an yang menjadi asba>b wuru>d al-h{adi>s\ atau ayat-ayat al-Qur’an yang menjadi bagian yang melatarbelakangi atau mengiringi lahirnya hadis Nabi Saw. Berdasarkan penelusuran terhadap berbagai literatur, dapat disimpulkan bahwa –di satu sisi- ayat al-Qur’an yang menjadi asba>b wuru>d merupakan satu hal yang tidak bisa dipungkiri, dan di sisi lain kenyataan ini semakin mempertegas poisis Nabi sebagai penjelas terhadap ayat-ayat al-Qur’an; penjelasan tersebut bisa berupa kata-kata, perbuatan atau contoh perilaku ataupun ketetapan. Penjelasan-penjelasan Nabi terhadap ayat-ayat al-Qur’an tersebut atau ayat-ayat al-Qur’an yang menjadi salah satu asba>b wuru>d hadis bisa dilacak dalam berbagai literatur, terutama literatur tafsir bi al-ma’s\u>r, hadis dan sejarah.Kata kunci: asba>b wuru>d, ayat-ayat al-Qur’an, hadis
Tasawuf Abd Al-Rahman Al-Sulamī (Perspektif Historis)
Get PDFAbu Abd al-Rahman Al-Sulamī (d. 412 H) is known as a great Sufi scholar. In the realm of tasawuf, he formulated tasawuf as in al-muqaddimah fi al-tasawwuf and wrote the biographies of the Sufi scholars in his book Thabaqat al-Sufiyyah. The tasawuf review in the form of biography of the Sufi ulama gives a distinctive picture in the process of formulating the concept of tasawuf. On the other hand, although al-Sulamī is known as a tasawuf briliant thinker, in Indonesia, it turns out to be less prestige than his pupil named al-Qusyairi. In fact, al-Sulamī is al-Qusyairi’s teacher who actually has more scientific authority than his pupil. This fact can be caused by many factors, one of which is the lack of information and references to al-Sulamī
Epistemologi Hermeneutika Hassan Hanafi
No full textIn previous research, many scholars concern to study a Hassan Hanafi\u27s Hermeneutic in Qur\u27an, although Hanafi did not write anything about Hermeneutic or Qur\u27anic Sciences (Ulum al-Qur\u27ān). These researchers aware that their research was weak and needed further research. Therefore, this research sought to continue these researches in order to welcome a new book entitled \u27Science of the Qur\u27an\u27 (ulum al-Qur\u27ān) written and published by Hassan Hanafi recently. The researcher will discover Hanafi\u27s Hermeneutic from the epistemologicly perspective. From this research, we can conclude that the basic assumptions of the Hermeneutics of Hasan Hanafi: that a Muslim should shift their view from the al-Ḥawāmil al-Qur\u27āniah to the Qur\u27ānic spirit. Al-Ḥawāmil al-Qur\u27ānia are the language, the social environment, the geographic places and the historical times of the Qur\u27an. The Qur\u27ānic spirit is God\u27s science carried by the Qur\u27an. The types of approaches that were in the Hassan Hanafi approach to Hermeneutic are: the objective approach or the historical approach, the subjective objectivity approach, and linguistic approach. The source of the Hermeneutics approach at Hassan Hanafi is oral narratives and codified texts
IDEOLOGI TAKFIRI MUHAMMAD AL-MAQDISI: Memahami Hubungan Beragama dan Bernegara Perspektif Maqāshid asy-Syarī‘ah
Get PDFThe term "kaafir" (infidel) has existed since the time of the Prophet Muhammad. In the Koran, it is stated that kaafir is a person who does not believe that Allah Swt. as God Almighty, people who worship idols, and Ahl Kitab (Jewish and Christian). The meaning of this term then changed, not only aimed at non-Muslims but also addressed to Muslims themselves. Muhammad al- Maqdisi accused kaafir of those who did bid\u27ah, for those who made laws and those who followed laws other than the laws of the Koran and al-Hadith—then the Law, the 1945 Constitution, and Pancasila included kaafir products. As a consequence, they have been considered apostates and truly have become non-Muslims, and their blood is halal to be killed. The question is "how did the takfiri ideological concept according to Muhammad al-Maqdisi relate to religion and state"
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