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The Speech of President Qais Sa’id in the Forum of Gas Exporting Countries: A Study Analysis from the Perspective of Aristotle’s Persuasive Rhetoric
No full textThe discourse in a speech by an important figure is critical to study because, in this discourse, there are several exciting elements to study in more depth. One interesting element that can be learned is Aristotle\u27s persuasive rhetoric. This research aims to describe the elements of Aristotle\u27s compelling rhetoric, including ethos, pathos and logos, in Qais Said\u27s Arabic speech at the summit forum of gas exporting countries. This research method uses descriptive qualitative research and a content analysis research design. Data collection techniques include reading, note-taking, and translation. The data analysis technique uses steps, namely collecting, reducing, presenting, and drawing conclusions. The results of this research show that the content of President Qais Said\u27s speech contains elements of Aristotle\u27s persuasive rhetoric, namely: first, the element of ethos, there is an element of good competence totalling three statements, an element of good moral character totalling two statements, and an element of goodwill totalling two statements. Second, there are four elements of pathos. Third, the logos element consists of two statements. The research conclusions show that the discourse in President Qais Said\u27s speech at the 7th Summit of Gas Exporting Countries in 2024 contains all the elements of Aristotle\u27s persuasive rhetoric
Makna Islam dalam Al-Qur’an: Studi Penafsiran ‘Abdullāh Yūsuf ‘Alī dan Muḥammad Asad
No full textThis research discusses the negative image of Islam that is perceived by some elements of society and religious figures, who often view parties outside of Islam as threats. This creates a dichotomy between the majority and the minority, which has implications for the emergence of violence and oppression. Using qualitative methods with a manhaj al-muqāran approach, this research examines the interpretations of ‘Abdullāh Yūsuf ‘Alī and Muḥammad Asad, both of whom offer inclusive perspectives on Islam. The research results show that although there are differences in approach, both agree that Islam teaches the values of tolerance, religious freedom, and total surrender to God as the path to salvation. This finding confirms that Islam is not an exclusive religion but rather prioritizes coexistence in peace. This research contributes to healing the psychological burden of Muslims and opens insight into the meaning of Islam, which is relevant in the contemporary era
Hakikat Cinta dalam Kehidupan Manusia Perspektif Armada Riyanto
No full textThis study is motivated by the realization that love is a rich dimension of human life. Every stage of the human life journey is influenced by the power of love, making the meaning of love a field of deep philosophical exploration. The purpose of this research is to interpret the nature of love in human life from the perspective of Armada Riyanto’s philosophy. According to Armada Riyanto, love is something that all humans long for, that they hope for, strive for, and experience in life. This research uses qualitative methods and finds that each stage of the experience of love provides an enchanting experience and shows the infinite richness of life. The result of this study contributes to the understanding of love as a unique and profound experience in human life
Refleksi Diri Mualaf Pasca Konversi Agama
No full textThis research seeks to comprehend the self-reflection undergone by those who have converted to Islam in Indonesia following their religious conversion. Religious conversion is a multifaceted social event, encompassing significant spiritual and social transformations for individuals. This study utilizes a descriptive qualitative methodology using a case study technique. Purposive sampling was employed to pick five informants who had converted to Islam within the year preceding the investigation, and one informant as a management of Mualaf Foundation. Data were gathered via comprehensive interviews to investigate the emotional, spiritual, and social experiences of converts following the recitation of the shahada. The study’s findings reveal that converts undergo a range of profound emotions throughout and following the conversion process, encompassing feelings of anxiety, skepticism, and finally serenity and a sense of proximity to Allah. Furthermore, converts have problems related to inadequate religious education and societal prejudice that impede their transition process. Self-reflection is a crucial instrument for converts to comprehend their transformations, establish new life objectives, and identify methods to engage with their communities. In conclusion, the post-conversion self-reflection process is intricate and demanding, however it offers converts the opportunity to enhance their spiritual comprehension and forge a new identity within Islam. This study emphasizes the need of augmented social support and religious instruction to aid converts in their spiritual development and social assimilation into wider groups
Muqāranah Afkār al-Tawḥīd ‘inda al-Syaikh ‘Abd al-Jabbār wa Abī al-Ḥasan al-‘Asy’arī
No full textThis article discusses Tauhid by two prominent mutakallim figures, namely al-Qāḍī ‘Abd al-Jabbār and al-‘Ash’arī using literature review and analytical and comparative methods. These two figures have similarities and differences in the concept of tauhid. ‘Abd al-Jabbār denies the azaliyah qualities that Allah has attached to Himself, because pinning these qualities to Allah will have an impact on divine dualism, and will also plunge a person into tajsim and tasybih, so he sees that Allah\u27s nature is in essence, God himself. This statement was then opposed by al-Ash’arī, arguing that the nature of Allah is not His essence and nothing else, it means that the attributes of Allah are qadim. This is what the Mu’tazilah denied because it causes the number of qadim to be counted. The results of this study conclude that they agree on the oneness of Allah and provide evidence for it, refute things that lead to tasybih and tajsim, and takyif against Allah SWT. In addition, denying the possibility of seeing Allah in the world, and believing that Allah has the nature of kalam even though they differ in defining these attributes. While the difference between these two figures, first is in terms of their manhaj in determining aqidah. Second, in interpreting monotheism, the relationship between essence and nature, the nature of faith, interpretation of mutasyabih verses, the word of God, ru’yatullah in the hereafter
Salafisasi Tradisi Intelektual Islam: Al-Albānī dan Suntingan Riyāḍ Al-Ṣāliḥīn
No full textSalafis are known for their strong commitment to practicing Islam as literally as possible in accordance with the understanding of the Salaf (pious forefathers) generation in their daily life. Despite their claim to the purity of their Islamic interpretation, Salafism is historically constructed. This article deals with the taḥqīq (editing) of Riyāḍ al-Ṣāliḥīn endeavored by a renowned Salafi scholar, Nāṣir al-Dīn Al-Albānī. It aims to demonstrate how Salafism has been constructed. In doing so, it tries to detail how Salafism has become increasingly mainstreamed, a process we might call “Salafization”. This article argues that Al-Albānī did “Salafization” of Islamic intellectual tradition through taḥqīq. Using Gérard Genette’s paratextual analysis, this article unveils practices and discourses surrounding Al-Albānī’s textual editing. These practices and discourses were guided by his Salafi ideology. In his edition of Riyāḍ al-Ṣāliḥīn, there are three examples where Al-Albānī corrected popular Islamic understanding, including the relationship between intention (nīyah) and action (ʿamal), asmāʾ wa ṣifāt, and traditional religious practices and rituals
Ulama Hadis dalam Kontestasi Keagamaan Digital Mesir: Studi Kasus Sheikh Ma’bid ‘Abd al-Karīm
No full textThis article seeks to explain the context of the emergence of neo-traditionalist hadith scholars in Egypt’s digital socio-political-religious space. The analysis focuses on Sheikh Ma’bid ‘Abd al-Karīm, an al-Azhar hadith scholar who is nicknamed “Sheikh al-Majālis al-Ḥadīthiyyah”. Using a qualitative approach and literature study methods, the analysis finds that the presence of Sheikh Ma’bid ‘Abd al-Karīm in the digital space cannot be separated from the diverse context of contemporary Egyptian religious authority contestation. Sheikh Ma’bid is part of the voice of a wider network of clerics known as “Neo Islamic Traditionalism” centered at Al-Azhar under the leadership of Sheikh Aḥmad Ṭayib. The Islamic neo-traditionalism movement is a reassertion of al-Azhar’s religious identity and authority which had dimmed amid the rise of various currents of Islamic thought, especially transnational-Salafi. Shaykh Ma’bid plays an important role in maintaining al-Azhar’s symbolic authority in the field of hadith studies through the digital content he creates
Waḥdat al-Wujūd in The Perspective of Shāh Walī Allāh Al-Dihlawī
No full textThis article aims to analyze the thought of Shāh Walī Allāh al-Dihlawī as a Sufi who accepted the doctrine of waḥdat al-wujūd, and reinterpreted it philosophically. This research confirms that the idea of sufism of Shāh Walī Allāh al-Dihlawī cannot be separated from the falsafi style. This research uses a hermeneutic approach, which is a method used to uncover the meaning of writings that become primary and secondary sources, as well as understand various kinds of facts. The primary data sources of this research are the main works of Shāh Walī Allāh al-Dihlawī which are related to his sufism ideas. Primary data is supported by authoritative secondary data, of course, which is related to his tasawwuf thought. The findings in this study are that Shāh Walī Allāh al-Dihlawī asserts that Ibn ‘Arabi’s pantheistic union with God is an experiential, and not an ontological reality (union with the divine form). Waḥdat al-wujūd, ontologically, that the only Ultimate Being is God, other than Him is a relative or contingent being. This Ultimate Being benefits the contingent being through wujūd al-munbasiṭ, which is the first emanation of the Ultimate Being. From this wujūd al-munbasiṭ will give rise to other forms (maujūdāt). On that basis, nature was created through God’s tajall
Konsep Boikot dalam Al-Qur’an: Studi atas Kitab Tafsīr Sūrah Al-Mumtaḥanah Karya ‘Alī Khāmenei
No full textThe recent phenomenon of boycotts has attracted global attention. There have been both pros and cons in viewing the boycott movement. Some believe that this movement causes loss to certain parties, while others argue that boycotts are a necessary choice to exert pressure on groups that threaten the existence of others. Against this background, this sresearch aims to resolve the intellectual dispute in society and provide a scholarly response by examining the movement from the perspective of the Qur’an. The author uses the perspective of ‘Alī Khāmenei and his work, “Tafsīr Sūrah Al-Mumtaḥanah”. This research is a thematic-figure study using a qualitative method based on literature sources. The study concludes that ‘Alī Khāmenei views the boycott as a declaration of ‘barā’ah’ (disassociation) from the enemies of Allah and Islam. According to Khāmenei’s view, the boycott must cover three aspects: separation of the heart, ideology, and practice. This was exemplified by Prophet Ibrahim (AS) and is mentioned in Surat Al-Mumtaḥanah. Those who should be boycotted are those who deny the truth of Islam and who expel or wage war against Muslims. One group that openly engages in such actions is the Israel Zionism. ‘Alī Khāmenei encourages Muslims to take preventive action by boycotting them. The boycott serves as a way to prevent Muslims from being considered traitors while maintaining their faith, which could harm Islam by forming ties with infidels. A practical form of the boycott, for example, includes not establishing cooperation with Zionist Israel or those who support them, not purchasing their products, and avoiding any kind of affiliation with them
Berkeley and Sensible Things
No full textThis paper aims to re-reading Berkeley and reposition his philosophy of knowledge between the claims of adherents of idealism or immaterialism that so far have been labeled by interpreters. In other words, the label as an adherent of idealism or immaterialism is not a position stated by Berkeley himself, but the result of interpreters reading the consequences of Berkeley\u27s philosophy of knowledge. Those who called Berkeley an idealist included: Georges Dickers, Robert G. Meyers and Robert J. Fogelin. His assumption, citing Dickers, branded Berkeley as an idealist because of Berkeley\u27s view that there are only ideas and thoughts rather than physical objects. Meanwhile, those who label Berkeley as adherents of immaterialism include: I.C. Tipton, David Berman. His assumption cites Berman that Berkeley\u27s labeling of immaterialism is hypothetical and a consequence of his philosophical views. This study uses a descriptive method, where relevant texts are collected first as research objects, which the writer then describes as variables. The status variable itself has no influence or relationship or correlation with other variables. The findings of this study are that both interpreting Berkeley as immaterialist and idealist are related to Berkeley\u27s rejection of religious skepticism. In addition, labeling as an immaterialist or idealist comes from the interpretation of Berkeley\u27s schoolar on the consequences of Berkeley\u27s rejection of physical objects that are independent of the subject\u27s mind