Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya
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Koeksistensi Damai dalam Masyarakat Muslim Modernis
Full text linkThis study argues that puritan Islam is not always being a threat to pluralism. This is evidenced by modern Muslims (Muhammadiyah) in Arjasari of Bandung District, whose views and attitudes tend towards a peaceful coexistence. They have positive view of diversity of religions; they empasize charity dialogue (not violance) in competing with Christian missionary activities; and their social behavior and acts show tolerance and peaceful coexistence with non-Muslim family. These experiences are correcting the claim of some scholars that puritan Islam can hardly accept religious diversity and even viewed as threat to pluralism. Using qualitative methods, this study concludes that the Muhammadiyah Muslim community of Arjasari shows a positive view of pluralism and peaceful coexistence attitude towards non-Muslims, and, hence, that puritan Islam is not a threat to pluralism
Ngaji Rasa dalam Pandangan Komunitas Dayak Indramayu
Full text linkThe belief system, in many different aspects, is not created from an empty space. It emerges from many different and extraordinary experiences of human life and has sacred dimension. In practice, however, this belief system needs a medium to be understood and implemented. This research explores the mystical aspect of the belief system among Dayak community in Indramayu by employing field research method. This study shows that Ngaji Rasa is the actualization of the belief system which emerges from the life history of Dayak community in Indramayu among their extraordinary experiences around their world. The doctrine of Ngaji Rasa emphasizes understanding spiritual dimension of the shelf before assessing and judging of others. In addition, include as one principle in Ngaji Rasa is to determine whether one self is ready or not to accept something from others in the relationships between human being and other creatures. The aphorism of “if being hit was hurt, so do not hit others,†is the principle of Ngaji Rasa in Dayak Indramayu
Sejarah Bid’ah: Ashhab Al-Hadith Dan Dominasi Wacana Islam Autentik Pada Tiga Abad Pertama Hijriyah
Full text linkThe relationship between majorities and minorities in Islamic discourse is a result of the seizure of an authentic Islam. The discourse of authentic Islam in the history of Islamic society, rooted in the concept of heresy. This concept appeared due to the absence of religious authorities in a chaotic social dynamic. In the social political history of Islamic society, the ahlul hadith are the people who are responsible in introducing the concept of heresy as the opponent of the concept of sunna. This was motivated by the spirit of religiousity and the complexity of political nuance. As a result, the early Islamic historical discourse in the medieval was dominated by the opposition between heresy (bid’ah) narration and sunna. Through this opposition mainstreaming, the ahlul hadith stands as the narrators of the authentic Islam. In the contrary, religious narration outside the ahlul hadith is recognized as ahl al-ahwa’ wa al-bida’. This pejorative recognition, at the same time declared the victory of the ahlul hadith in propagating the authentic Islam and marked the emergence of opposition movement. This paper focuses on questions regarding the origin of heresy narration, the sunna and the discourse of authentic Islam. Methodically, some focuses will be analyzed by investigating the term of ahl al-ahwa’ wa al-bida’ used by the early ahlul hadith as mentioned in ‘ulum al-hadith’s books
Metodologi dan Karakteristik Penafsiran dalam Tafsir Al-Kashshaf
Full text linkTafsÄ«r al-KashshÄf, is a tafsÄ«r written by a Muslim scholar who support ahl al-'adl wa al-tawḥīd or known as Mu'tazilah. This tafsÄ«r is influenced by power relations, the terms referred to Michel Foucault, that served ideological interests. This articles employs analytical descriptive to investigate the doctrines of Mu'tazilah that influenced al-ZamakhsharÄ« in his methodological interpretation of tafsÄ«r al-KashshÄf . The result of this study shows that the doctrines of Mu'tazilah influenced al-Zamakhshari’s interpretation of the Qur’anic verses accommodating to the opinion of the Hanafi School and the theology of Mu'tazilah. He tried to confine understanding of verses by changing their meanings in accordance with the five creeds of Mu’tazilah as follows: al-tawḥīd, al-‘adl, al-wa’d wa al-wa’īd, al-manzilat bayna al-manzilatain, and al-‘amr bÄ« al-ma’rÅ«f wa al-nahy ‘an al-munkar. On the other side, tafsÄ«r al-KashshÄf employed tahlÄ«lÄ«Â method and bi al-ra'y model of interpretation. TafsÄ«r al-KashshÄf utilized critical reasoning in its interpretation, employed the principles of freedom, applied Arabic grammatical (naḥwu), provided qirÄ’ah-qirÄ’ah, and showed the beauty of literary and language styles of the Qur’an
Al-Qaradawi Dan Orientasi Pemikiran Hukum Islam untuk Menjawab Tuntutan Perubahan Sosial
Full text linkThe appearance of Yusuf al-Qaradawi, who is famous for his fatwas, seems to respond to the need of reform in Islamic legal thought in order for it to be more relevant. His works, such as Al-Ijtihad al-Mu’asir baina al-Indhibat wa al-Infirat, Al-Halal wa al-Haram fi al-Islam dan Min Hadyi al-Islam Fatawa Mu’ashirah, shows his contribution to the development of Islamic legal thought today. Al-Qaradawi says that the need for such a reform due to changes in almost all aspects of human life, where arise new issues that the legal status of which can not be found directly both in the scriptural texts and fatwas of religious scholars in the past. To reply the need of legal reform, al-Qaradawi propossed two methods, namly intiqai (tarjih of the existing fatwas) dan inshai (method to find out solutions for new issues that emerged in contemporary situation), with some requirements. In dealing with contemporary issues, his orientation of developing Islamic legal thought tends to be moderate between the two extreme ones, ifrat (excessive) dan tafrit (oversimplipying). He holds the principle of â€taysir (to provide comvenience)†and of â€integration between legal views that are salafiah (scriptural) and renewalâ€, which considers the social change not as a threat to the alienation of Islamic legal tought in the mids of public lives, but as a grace. In his legal perpective, the progress of science and technology that drive the various changes is synonymous with ease
Kajian Kitab Tafsir dalam Jaringan Pesantren di Jawa Barat
Full text linkTafsir is one of the essences of Islamic orthodoxy and its authenticity is always guarded. Therefore, a drastic change is avoided in the studies of tafsir especially in pesantren, because pesantren is the institution that most persistent in guarding the Islamic orthodoxy in Indonesia. Not surprisingly, this research that was conducted in 2015 foundssimilarity to what has been reported by Berg in the nineteenth century and by Bruinessen and other researchers in the twentieth century. This article is the report of field research conducted at six pesantren in West Java namely: Pesantren al-Jawami Bandung, Pesantren al-Wafa Bandung, Pesantren al-Masthuriyah Sukabumi, Pesantren Darusalam Ciamis, Pesantren Cipasung Tasikmalaya and Pesantren Buntet Cirebon. This research focus on the study of tafsir books in these pesantren. This research concluded that changes do exist and occur in the study of tafsir in these pesantren, but extremely slow. The study of tafsir is still considered a second choice in pesantren compare to the study of fiqh and Arabic language. The most popular tafsir studied in these pesantren is Tafsir Jalalayn. There are also pesantren where other tafsir were studied like Tafsir al- Manar and Tafsir al-Maraghy, but very rare; that is in pesantren oriented to modernity. In addition, the traditional method of studying tafsir is still dominant in this pesantren, called bandongan where the Kyai (leader of pesantren) annotate the text word by word in front of the students (santri)
Makna Ghuluw dalam Islam: Benih Ekstremisme Beragama
Full text linkThis article explore the concept of ghuluw in Islam, as a seed of extremism in the name of religion. This article trace the term ghuluw in Islamic history and how Islam (through the Qur’an and Hadith) discuss this term. Etymologically, the term ghuluw means exaggerating about something. Terminologically, ghuluw means the model of excessive understanding of religious teaching deviated from its orininal meaning. Several attitudes categorized as ghuluw include: fanatic, prejudice, and blame; and even accusing of infidelity. Islam condemns all those characteristics as explain in the Qur’an and Sunna. Islam is a religion that promotes honour, peace, harmony and balance. Currently in Indonesia, however, there are two contrasting Islamic groups: on one side there has been increasing number of people who can be labeled as extremist, violent, and literalist. In another side, there is an Islamic group who tends to ignore the main principles of Islam. These two Islamic groups spread widely in Indonesian Islamic society.Â