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Menakar Nalar Sahabat Nabi SAW: Sebuah Tinjauan Sosio-Antropologis
No full textThe companions were the ones who witnessed the revelation, but they did not share a uniform perspective in understanding the text of the revelation. This phenomenon indicates that the complex situations and conditions during their time led to differences in the interpretation of the text. Therefore, the diversity of religious paradigms is inevitable. The main issue is that Islam, as understood by the companions, was an open Islam, not a rigid one. Islam was open to accommodating local ethnic values that were undoubtedly in line with Islamic law. This article attempts to elaborate on the various religious paradigms of the companions through a socio-anthropological approach
Demokrasi di Negara Muslim: Akomodasi Unsur-unsur Kesamaan
No full textThis writing attempts to uncover the common ground between the West and Islam in one concept that each possesses, democracy and shura. Both are different concepts of statehood, as democracy comes from the Western tradition that has become an ideology whose values are relative as it is not based on revelation. The main characteristic of democracy is decisions supported by the majority vote. On the other hand, shura is derived from revelation (the Qur\u27an and hadith), so its values are absolute (as long as it concerns principles). The common ground between the two lies in their emphasis on consultation in resolving matters that involve the public
Meneguhkan Kembali Argumen Kesamaan dan Kesatuan (Esoterik) Agama-agama
No full textThroughout history, valid and representative arguments discussing the unity and oneness (esoteric) of religions have often referred to perennial philosophy or Sophia perennis. Indeed, through this philosophy, plural religions find commonalities and points of convergence while acknowledging their differences. In this article, the author attempts to present other arguments that further affirm the esoteric unity of religions. These arguments include the theory of continuity of revelation and prophecy, the concept of monotheism present in various religions, the understanding of the existence of one God, albeit appearing in many names, and the mystical perspective (Sufism) in Islam, which strongly supports the notion of the unity (esoteric) of religions.
Agama dan Pluralisme: Perspektif R.A. Kartini
No full textThe name R.A. Kartini (1879-1904) is familiar to us through her role in advocating for gender equality in education. In addition to gender issues, Kartini, in her letters, also expressed her personal views on socialism, capitalism, and Islam. This article attempts to examine Kartini\u27s ideas in other fields that are rarely discussed, namely her thoughts on religion and pluralism, including her views and criticisms of Islam
Muslim Utopia: Gerakan dan Pemikiran Politik Hizbut Tahrir Indonesia (HTI) Pasca-Reformasi
No full textHizbut Tahrir (HT), an organization founded by Taqiuddin al-Nabhani in 1953, is a political party with an Islamic ideology. Politics is the avenue through which HT pursues its mission, and its ideology is Islam. HT\u27s struggle is aimed at making Islam its primary concern, guiding towards the reestablishment of the caliphate system, and upholding the laws descended by Allah in the reality of life. Through various political activities, HT intends to revive the Muslim community from decline, free Muslims from ideas, legal systems, and laws that are considered disbelieving, and seeks to break free from the domination of Western infidel states. HT aims to rebuild the Islamic Caliphate on Earth. What about Hizbut Tahrir Indonesia (HTI)? This writing presents the profile of HTI, from its origins, thoughts, to its political movements, especially in the post-reform era in Indonesia
Studi Hadis dalam Perspektif Sosial
No full textThis writing is based on the generalization of understanding towards hadith. It means that all hadiths are understood in the same way without distinguishing the structure of the hadith, whether it is transmitted by wording or meaning (riwayat bi al-lafzh or riwayat bi al-ma’na), the absolute or relative field of the hadith’s content (related to creed and worship) or relative (related to transactions). Hadiths are often only understood with textual interpretation techniques, with only a small portion expanding them with contextual interpretation techniques, both historical and sociological contexts, as an idea. In this context, the understanding of the Prophet’s hadith needs to consider several things, including Prophet Muhammad as the source of information, the companions as recipients of information, the form and scope of the meaning of the Prophet’s hadith, events surrounding the emergence of the Prophet’s hadith, and the social and community conditions that occurred at that time
Isytiqāq Kabīr
No full textLanguage is a portrait of a culture. Through language, one can discern the civilization, social forms, community, and richness of a society. Among the crucial discussions in language is Isytiqaq, as it directly or indirectly influences culture and language. For example, Arabic, which is part of the Semitic languages, becomes unique with the presence of Isytiqaq. Understanding Isytiqaq allows one to comprehend the characteristic similarities in meanings for specific letters. It is one of the studies in language that can broaden the understanding of the meaning of a language. Studying Isytiqaq is a part of the language\u27s own development
Kontribusi Pemikiran Hadis Rashīd Ridhā
No full textThis writing discusses the contribution of the laissez-faire of Rashīd Ridā’s ḥadīth, which includes the historicity of ḥadīth. According to him, the first ḥadīth writer was Khālid bin Mi’dān al-Himsī, a tabi’in in the 1st century A.H., not al-Zuhrī. The authority of ḥadīth, as a general rule in religion, is considered to be the Qur’an and mutawatir amaliyyah ḥadīth. The emphasized authenticity aspect of the ḥadīth in terms of sanad is to avoid excessive fanaticism in a madhhab. From the aspect of matan, he rejects ḥadīth containing strange elements, such as ḥadīth about signs of the Day of Judgment, Dajjal, the Mahdi of the end times, the descent of the Prophet Isa (Jesus), and others. He also uses contextual and interstitial interpretation, believing in understanding the ḥadīth along with its relevance to the social conditions of the Prophet Muhammad, returning its meaning to the Qur’an
Falsafah Kepemimpinan Rasulullah
No full textProphet Muhammad (PBUH) is known as the most successful prophet in fulfilling his mission. He was appointed as a messenger at the age of 40, a mature age. This indicates that such a title and status were not achieved without struggle, but after he matured and was tempered by many experiences. This article attempts to address questions about the success of Prophet Muhammad\u27s leadership, asking whether all of the Prophet\u27s successes were due to God\u27s intervention. If God is involved, what makes Muhammad special? Doesn\u27t that mean Muhammad did not undergo a process like an ordinary human? If he is “not an ordinary human,” then how can we emulate and consider him as a role model in leadership
Ilmu al-Jarḥ wa al-Ta’dil
No full textIn the study and research of hadith quality, the science of jarḥ and ta’dīl is one of the important ‘ulūm al-ḥadīth (sciences of hadith) that researchers need to possess. Mastery of this science is crucial for accurately determining whether the hadith under investigation is ultimately accepted (maqbūl) as a ḥujjah (a valid source for Islamic teachings) or rejected (mardūd), deemed unreliable. Hadith scholars have established classifications or degrees and levels of jarḥ, ta’dīl, and ḍabt (precision) for narrators of hadith. Their classifications are clearly evident in the expressions used, both in the statements of jarḥ and ta’dīl, as well as in the statements of ḍabt. This article provides a descriptive analysis of a highly valuable science for hadith research