Refleksi
Not a member yet
390 research outputs found
Sort by
Tak Ada Domba di Kampung Naga: Studi Etnografi Perayaan Idul Adha dan Hajat Sasih di Kampung Naga Tasikmalaya Jawa Barat
No full textHuman beings always try to implement their religious faith invarious rituals as an instrument to be closed to God. One of such rituals is‘Īd al-Aḍḥā (Islamic Great Bairam) conducted by the community KampungNaga.This ritual accomplishment is continued by Hajat Sasih as thanksexpression to their ancestors. However, they more respect their traditionalcustom, Hajat Sasih ritual, rather than Islamic ritual eventhough theyare actually Muslims. For this reason then they do not sacrifice a lamb inthe Great Bairam day (as obliged by the Islamic doctrine), for they claimthat they are poor people, but on the other occasion they do so for theirtraditional ritual such as ngaruwat lembur. This article uses ethno-sciencebelonging to James P. Spradley
Riwayat Imam Al-Shāfi’iy Dalam Pandangan Imam Al-Bukhāry
No full textImam al-Bukhāri berpendapat bahwa jalur periwayatan hadis yang paling terpercaya adalah yang menggunakan jalur Malik bin Anas dari Nafi’ dari Ibn Umar, dan Imam al-Shāfi’iy adalah murid imam Malik yang paling Masyhur. Akan tetapi muncul sebuah pertanyaan mengapa al-Bukhāry tidak meriwayatkan hadis dengan jalur al-Shāfi’iy, sehingga memunculkan persangkaan bahwa ia adalah seorang yang lemah dalam periwayatan hadis, meskipun semua itu tidak menurunkan martabat al-Shafi’iy sebagai ahli ḥadīth dan tidak pula menjadikan riwayatnya dihukumi ḍā’īf di kalangan pengikut madzhabnya. Artikel ini bertujuan untuk mengetahui apa penyebab imam al-Bukhāry tidak meriwayatkan ḥadīth-ḥadīth melalui jalur imam al-Shafi’iy dari Imam Malik. Berdasarkan hasil penelitian yang dilakukan, ternyata al-Bukhāry juga meriwayatkan beberapa ḥadīth yang juga diriwayatkan oleh al-Shafi’iy dengan matan dan jalur yang sama. Karena itu orang yang menganggap bahwa al-Shāfi’iy itu ḍa’īf, maka anggapan itu adalah salah besar sebagaimana jika ada yang mengatakan bahwa perawi thiqah (yang terpercaya) hanyalah mereka yang terdapat dalam kutub sittah saja
Hak Asasi Manusia Dan Relevansinya Dengan Islam
No full textHak Asasi Manusia (HAM) merupakan hak mendasar yang dimiliki oleh setiap manusia yang terlahir di dunia. Setiap manusia berkewajiban untuk menjunjung tinggi Hak Asasi yang dimiliki oleh orang lain tanpa membedakan status dan kedudukannya. Kewajiban ini tidak hanya berdasarkan teori yang dibuat oleh manusia dengan kekuatan akalnya, akan tetapi kewajiban ini mendapatkan pengukuhannya dari sumber pokok ajaran Islam yakni Al-Qur’an dan Hadis. Banyaknya ayat-ayat Al-Qur’an yang menekankan pentingnya penghargaan terhadap hak asasi manusia menarik untuk dikaji secara lebih mendalam dengan didukung bukti-bukti perkataan dan perilaku Nabi Muhammad yang terangkum dalam hadis-hadis Nabi dan sejarah dakwah beliau
Kontribusi Ushul Fiqh dalam Kajian Kritik Matn Hadith
No full textThis paper describes the theories of ushul fiqh as an approached in the study of hadith criticism matn and try to answer the question to what extent ushul accommodated by science musthalah al- Hadith . The findings from this study is that the theories of usul fiqh as Jam\u27 al - riwayah , nasikh - mansukh , tarjih, and maqasid al - Sharia are important theories used by the experts of hadith, although in practice, sometimes there are different results among scholars of usul fiqh and hadith scholars in addressing honor a tradition that was born contradictory
Kelas Menengah Santri Dan Proses Demokratisasi di Indonesia
No full textThe theory of the relationship between the middle class and democratization has been a serious discussion since the latter half of the 1950s when Martin Lipset tried to examine the relationship between the two to find out the main requirements for the realization and maintenance of democracy in a country. Since the Lipset period, the debate on the relation between the middle class-democratization can be divided into two mainstream approaches, namely unilinear and contingent.The first group that uses a unilinear approach has a theoretical basis for the theory of modernization. This group argues that when modernization occurs in a society, the level of income, education, socioeconomic mobility, and views on the values of freedom will also increase. These things are in turn believed to encourage the creation of democratization in a society or country that is not yet democratic, and at the same time can strengthen democratic institutions in countries that have implemented democracy as their state system. Hattori concluded that the presence of the middle class generally encouraged, even they became the main pillars of the movement towards democratization. In simple terms this unilinearist group wants to say that modernization in the socioeconomic sector will foster the middle class, which in turn will spearhead the realization of democratization in an undemocratic country. In short, according to this group the middle class is a major supporter of democratization and democracy in a country.The second mainstream is those who use a contingent or conditional approach. Unlike the first group which considers the causal linearity between social classes as a consequence of modernization and democratization, this second group assumes that the relationship between the middle class and democratization is actually a more dynamic relationship. Bruce Dickson, for example, argues that "democratization is not a natural consequence of class changes due to economic growth. It is more a result of a political process that is colored by conflict, negotiation, where in some cases it results in the opposite condition," for example returning to authoritarianism
Penyertaan Mahram Pada Pelaksanaan Haji Dan Umrah
No full textUmrah carried out by agencies of a travel agency with several provisions issued by the ministry of religion RI. The meaning of mahram that was set by the ministry of religion is include to a mahram pilgrims, mahram referred in family relationship or marriage. This is regulated by the rules of registration of pilgrims and associated with the administration of Hajj and Umrah service. So that they try as much as possible to include a mahram as defined in the shari\u27ah by including the documents to indicate the mahram validation. They try to make it all based on the documents which corroborate these requirement as evidence of the validity of requirement. The provision as above, would be very detrimental to women those will carry out the pilgrimage, because they will be burdened with additional costs while they did not get the expected benefits. For contextual understanding that participation of mahram can be interpreted as safety. But in pilgrimage, mahram has not been found detailed provisions in the pilgrims discurs. By paying a "mahram money" for women under 40 years old those without mahram in . 600,000, they will be looked for a Mahram by officer. Although, for the fact or in practice, during Umrah trip, they are not accompanied by a mahram that should accompany during the implementation of Umrah
Kritik Al-Ghazali Terhadap Aliran Bathiniyah Terkait Konflik Politik Sunni dan Syiah di Panggung Sejarah
No full textRespons aliran Bathiniyah terhadap kritik al-Ghazali bersumber dari karya polemik al-Ghazali, yaitu Fadhāih al-Bāthiniyyah wa Fadhāil al-Mustazhiriyyah. Karya al-Ghazali ini mendapat respons secara historis-kritis dari kalangan pendukung aliran Bathiniyah atau Syiah Ismailiyah, simpatisan, maupun para ilmuan. Terkait dengan penamaan Bathiniyah, misalnya, al-Ghazali dipandang kurang memahami konteks sosio-historis pada masanya. Karena jika yang dimaksud al-Ghazali adalah al-Bathiniyah, maka itu berarti bukan Ismailiyah. Alasannya, pada saat al-Ghazali menulis karya polemiknya, Ismailiyah di Iran di kenal dengan istilah al-Da’wah al-Hadiyah. Artikel ini selain menyajikan kritik al-Ghazali juga memberikan gambaran tentang respons balik aliran Bathiniyah. Karya al-Ghazali menuai kritik karena ditulis untuk merespons permintaan Khalifah Abbasiyah yang masih muda usia, yakni al-Mustazhir. Dia meminta al-Ghazali untuk mengarang sebuah buku dengan menggunakan dasar kekeliruan Syiah Ismailiyah atau aliran Bathiniyah. Bagi al-Ghazali, kampanye secara literar ini dilakukannya juga untuk membela kesultanan Saljuk yang Sunni yang terancan oleh aliran yang dibawa oleh Hasan al-Sabah tersebut. Tampaknya al-Ghazali ingin mengkompromikan Abbasiyah dan Saljuk yang keduanya Sunni untuk bersama-sama melawan aliran Bathiniyah yang Syiah
Integrating Qur’an and Science: Epistemology of Tafsir Ilmi in Indonesia
No full textThis paper describes four (4) types of epistemology on tafsir ‘ilmi (science exegesis) in Indonesia, which four experts have explained their own epistemology and its relation between Al-Qur’an and science, are Nazwar Syamsu, Achmad Baiquni, Muhammad Quraish Shihab and Agus Purwanto. These experts are selected as subject of research based on an opinion if they respectively have represent their own epistemology which differs each other. Based on the result of study and analysis, although all are working to integrate Al-Qur’an and science, these four experts have different epistemic reasoning to understand and explain a relation among Qur’anic verses on science. Nazwar Syamsu’s epistemology tends to an Islamization or Qur’anization of Qur’anic verses on science so its interpretation which is sourced from Al-Qur’an and scientific theory tends to look for Qur’anic justification through scientific theory. Type of epistemology which is initiated by Achmad Baiquni tends to dialogue between Al-Qur’an and modern scientific theory, so it will result unapologetical Islamic science but integrative-interconnective. The type of epistemology initiated by Achmad Baiquni has a similarity with Agus Purwanto’s, while Agus works to elaborate his own epistemology of Islamic science. He puts Al-Qur’an ashypothesis base, not Islamization nor Qur’anization of Qur’anic verses on science. Muhammad Quraish Shihab with his background as expert mufassir (Al-Qur’an interpreter) presents Al-Qur’an as Islamic miracle holy book through identification of modern Qur’anic verses on science. Even if on the one side it seems apologetic, but science exegesis of Quraish Shihab has different way of interpretation, he puts the scientific verses into function as medium to know God’s Greatness and take lessons from each phenomena which is relevant to modern science
Evaluating HTI’s Commitment of Peaceful Way in Promulgating Its Messages in the Democratic Indonesian State
No full textArtikel ini menjelaskan kemunculan Hizbut Tahrir Indonesia(HTI) sejak tahun 1980an, di masa-masa demokrasi. HTI denganmenggunakan sarana demokrasi justru berupaya mendirikan kekhalifahandengan implementasi hukum Islam dalam kehidupan sehari-hari, tapitidak dengan cara kekerasan, melainkan dengan damai. Walau demikiangerakan HTI ini ditengarai justru menghambat proses demokratisasi diIndonesia
Menurunkan Konsep Ontologi Mullâ Shadrâ Ke Dalam Filsafat Ketuhanan
No full textDalam QS.18:110 terinformasikan bahwa salah satu syarat berjumpa dengan Tuhan ialah tidak melakukan kesyirikan. Dan untuk menjamin tindakan kita masuk katagori syirik atau tidak syirik niscaya berilmu. Dan ontologi Mullâ Shadrâ (Ashâlah Al-Wujûd dan Tasykîk Al-Wujûd) dapat dijadikan landasan merumuskan Tauhid yang lurus, sehingga dengannya dapat diperoleh pengetahuan jaminan syirik dan tidak syirik. Dalam konteks inilah nilai penting menurunkan ontologi Mullâ Shadrâ (Ashâlah Al-Wujûd dan Tasykîk Al-Wujûd) ke dalam Filsafat Ketuhanan, yang dengannya dapat diturunkan konspsi Tauhid