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Pergulatan Sains dan Agama
No full textThis paper describes the struggle of science and religion with a historical approach. The relation of both subjects has occurred in four periods: Greek, Islamic, Renaissance and Modern eras. Grouping into four sections is intended for the easy analysis, of the struggle between science and religion, so one can know the different characteristics.DOI: 10.15408/ref.v13i5.91
Terorisme atas Nama Agama
No full textIn the wake of 9/11 the role of religion in promoting acts of violence considered as terrorism has been widely discussed by scholars, journalists, and policy makers. Several scholars, however, claim that religion does not have anything to do with terrorism. In their views religion is innocent and victim of unscrupulous political activists. Several others do believe that religion has to do with terrorism because religion has the power to motivate people to do good as well bad things. This article aims to elaborate religious or sacred terrorism or ‘new terrorism’ according to some scholars. The first part of this article tries to elaborate the meanings of ‘terrorism’ and ‘religion’, and to explain its root and trigger causes. The second part tries to discuss the opinions of scholars who claim that religious terrorism is real and not as a mere mask of other worldly interests, to elaborate the characteristics of religious terrorism, and to explain why religious terrorism is mostly associated with Islam.DOI: 10.15408/ref.v13i5.91
Memertimbangkan Hermeneutik ala Naṣr Ḥāmid Abū Zayd dalam Studi al-Qur’ān Kontemporer
No full textThis article states that an approach of Western philosophy in understanding the Qur’ān contextually can be performed to grasp meaning which is much suitable with today condition and in a place we live (here). In this relation, hermeneutic is one of the approaches of Western philosophy used by several contemporary Muslim scholars such as Fazlur Rahman,Mohammad Arkoun, and Naṣr Ḥāmid Abū Zayd. This writing also wants to show a model of reading by Naṣr Ḥāmid Abū Zayd as an example that philosophical approach is used to interpret the Qur’ān.DOI: 10.15408/ref.v13i4.91
Kritik Sayid Utsman Bin Yahya terhadap Ideologi Jihad dalam Gerakan Sosial Islam Pada Abad 19 dan 20
No full textThis writing describes the using of jihād ideology in the movement of social fighting in Jawa in the nineteenth and twentieth centuries during the people change within the colonial era. Such social struggle, which is called as holy war, was criticized by Sayid Utsman bin Yahya as an advisor of honorair of the Dutch government. Sayid Utsman then attempted to formulate the meaning of jihād as the religious activities.DOI: 10.15408/ref.v13i5.91
Ḥadīts sebagai Prasyarat Akurasi Penafsiran al-Qur’ān Tekstual
No full textThis article shows that the accuracy of using Ḥadīth, as a tool to interpret the Qur’ān, is really helpful in interpreting the Qur’ān intextual way. The application of Ḥadīth, as an interpreter, should be used in proportional, professional, and contextual manners. Through studying the Ḥadīth by those three prerequisites, this writing simultaneously enforces an opinion stating that the Qur’ānic interpretation through bi-al-ma’tsūr is the best one, rather than through bi-al-ra’y.DOI: 10.15408/ref.v13i3.90
Interaksi Nabi Muḥammad dengan Yahudi dan Kristen
No full textThis paper shows a number of historical information about the Prophet Muḥammad’s relationship with Jews and Christians, in which such information performs the humanistic attitudes of him who upholds human values and tolerance, respects diversity, and ensures the freedom of belief and religious worship. The Prophet Muḥammad never imposed anybody to become a Muslim at that time, he also allowed Christians doing their ritual activity inside the mosque. This paper also describes the context of the Prophet Muḥammad order to burn a mosque in Madīna. This paperr ejects some views of the orientalists, like Robert Spencer who wrote a book entitled The Truth about Muḥammad: The Founder of the Most Intolerant Religion in the World. This paper is the result of sīra Nabawīya’s study,whose data are derived from some canonical Ḥadīth and other historical resources.DOI: 10.15408/ref.v13i3.90
Konsep al-Nabī al-Ummī dan Implikasinya pada Penulisan Rasm
No full textThe concept of al-nabī al-ummī has existed since the beginning of Islam. The Prophet Muḥammad declared himself as al-nabī al-ummī, both in the Qur’ān and Ḥaḍth. However, most Muslim scholars disagree if al-ummī means illiterate. Through the linguistic and historical approach, this paper would like to test the question ”whether the implication of al-nabī alummī concepts in the Qur’ānic orthography (rasm) is tawqīfī or iṣṭilāḥī.DOI: 10.15408/ref.v13i2.90
Islam dan Kaum Minoritas non-Muslim dalam Piagam Madīnah
No full textThis paper would like to point out that the conception of citizenship in the doctrine of comprehensive ethics of Islam are in line with the ethics of modern democracy and human rights equation. The background of the emergence of the concept of citizenship in the classical Islamic doctrine is influenced of a war situation, namely the global terms of conflict between Islam and non-Muslims. However, the classical scholars concept of dzimmī that contain elements of discrimination is no longer can be applied because it is not in accordance with the example of the Prophet and also the concept of the modern state. So that the treatment of non-Muslim minorities must be returned by the example of the Prophet as set forth in the Charter of Medina, whose contents are still relevant to modern context for it contains universal human values.DOI: 10.15408/ref.v13i3.90
The Firaq Ḥadīth amongst the Shī‘īs1 and Their Treatment of It
No full textThis article describes the value of the firaq ḥadīth according tothe views of the Shī‘ī authors who had included this ḥadīth in their books.The method of enquiry would be first to determine whether this same firaq ḥadīth exist in the major collections of the Shī‘a and its variants; to locate and translate them, and to find out the views of Shī‘ī scholars regarding them.DOI: 10.15408/ref.v13i3.90
Kekerasan atas Nama Agama vis a vis Amar Makruf Nahi Mungkar
No full textHarshness on behalf of religion, through the idiom of Amar makruf nahi mungkar, is frequently vague (similar but different.) The spirit to blindly perform Amar makruf nahi mungkar (with haphazardly act) will fīnally result harshness. Instead of accomplishing religious teaching, it even would break its teachings themselves. Therefore, intact understanding towards the teaching of amr ma‘rūf and nahy munkaris strongly required, in support of avoiding harshness which uses religion. Ḥadīth, as a basic of religion, is so often understood without integral comprehension. Consequently, ‘harshness’ within amar makruf nahi mungkar is perceived as indication of a person’s strong faith, and the only way to perform amar makruf nahi mungkar. This writing tries to give proportional understanding of amar makruf nahi mungkar which is taught by the religion and is different from the religious harshness.DOI: 10.15408/ref.v13i3.90