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Kontribusi Orientalis terhadap Studi Hadis Kontemporer Di Indonesia: Teori, Respons dan Sikap Sarjana Hadis
No full textThis article aims to determine the contribution of orientalists to contemporary hadith studies in Indonesia, map developing theories, identify the responses and attitudes of Indonesian hadith scholars towards these theories through e-articles written in religious journals indexed in the Moraref portal of the Ministry of Religion. This research is library research. The method used in this research is content analysis. Data The main literature of this paper is e-articles in religious journals related to orientalism in contemporary hadith studies in Indonesia. The results of this research show the contribution of theories formulated by orientalists to the dynamics of contemporary hadith studies in Indonesia. The role of orientalists as skeptical outsiders creates a different perspective from Muslim hadith scholars, so that they build new theories in contemporary hadith studies. Orientalist theories that are discussed in contemporary hadith studies in Indonesia include; hadith fabrication theory, sunnah-hadith terminology, Common link, argumentum e-silentio, projecting back and isnad cum matan. The responses of hadith scholars to Orientalist theories is divided into several attitudes; descriptive-elaborative, descriptive-comparative, descriptive-appreciative and descriptive-critical
Kerja Dakwah dan Kerja Ilmiah-Positivistik dalam Konteks Pendidikan Tinggi Keagamaan Islam: Titik-Jumpa dan Titik-Pisah
No full textThis article elucidates two main points. First, the difference between da’wah (Islamic preaching) activities and scientific-positivistic works. Da’wah, for example, is a theological work. To preach is to Invite/to call people to strengthen their beliefs and faith, do good, avoid bad deeds, and in many cases, preaching is to make judgments: right and wrong, misguidance or faith. Conversely, positivistic-scientific work is a scientific activity with methodological tools: there is empirical data (primary and secondary), there are approaches and theories, there are logical and rational explanations, and instead to strengthen belief and faith, scientific work is to find “scientific truth”. There are ontological, epistemological and objective differences between da’wah activities and scientific-positivistic ways. Second, to this day there is still a big problem related to Indonesian State Islamic University or Indonesian State Islamic Institute (UIN/IAIN): is this institution is a da’wah institution because there is an “Islam” within, or a scientific educational institution one because it is also a university that demands a scientific-positivistic ways. This article uses historical, theological and philosophical approaches
Primus Inter Pares: Mengungkap Fenomena Praktik Istikharah dan Perhitungan Weton dalam Tradisi Pernikahan Di Lamongan
No full textThis article is the result of research that discusses the belief of some Lamongan people in the role of primus inter pares which is considered to have the ability to interpret natural phenomena and human destiny, which is practiced in istikharah and weton calculations in the wedding tradition in Lamongan. This habit can be found in modern society, even today there are still many people who still adhere to this tradition, so it is necessary to respect the diversity of religions and cultures. This phenomenon is an illustration of social religious facts in Lamongan whose existence cannot be denied, thus strengthening the assumption that istikharah and weton calculations have been responded to by Muslims in various practices. For example, asking community leaders or people deemed capable to provide solutions among various social problems. The practice of istikharah and weton calculations basically have the same goal, which is to uncover the truth, even though the two come from different foundations
Komparasi Penafsiran Ibn Kathīr dan Amina Wadud tentang Hak Waris Laki-laki dan Perempuan
No full textThis article aims to examine the similarities and differences in Ibn Kathīr and Amina Wadud’s interpretations of inheritance rights between women and men using a muqarran interpretation approach. Ibn Kathīr as an interpreter of mutaqaddimin and Amina Wadud are Muslim feminists who are critical of the issue of women’s rights, especially inheritance rights in Islam. In the Qur’an surah al-Nisā’ [4]: 11-12, Ibn Kathīr interprets that the share of a son is the same as that of two daughters and the remaining third of the inheritance becomes a mandatory will. Meanwhile, Amina believes that women have equal inheritance rights to men. The distribution of inheritance between men and women must comply with the principles of benefit and justice. In addition, without any restrictions on which heirs, the remaining third of the wealth can be inherited without reducing the distribution of the remaining wealth. This rule is quite flexible, and the most important thing is to fulfill the principle of justice
Akseptabilitas Perawi Syiah dalam Sanad Riwayat Sunni: Analisis Riwayat Aban Ibn Taghlib dalam Kutūb al-Sittah
No full textThis research discusses the acceptability of the shia theology rawi in the Sunni tradition. Shia rawi narrated many ḥadīth in the main books of sunni ḥadīth and ḥadīth critics often give the a jarḥ so that their narrations are judged as da’if. Aban ibn Taglib is one of the Shia rawi who narrated the ḥadīth in al-Kutūb al-Sittah except in Ṣaḥīḥ al-Bukhārī. He has 5 ḥadīth in all those ḥadīth books and all of the are considered authentic ḥadīths except for only one ḥadīth in Sunan Abu Dawud. Therefore, the research concludes that Shia rawi can accept their riwayah as long as they meet the requirement for the validity of the ḥadīth and are not among the extreme shia who disbelieve and insult the companions of the prophet Muḥammad
The Relevance of Laduny Science in The Qur’an: Al-Ghazālī’s Perspective on Acquiring Knowledge in Digital Era
No full textDevelopment of technology may influence the way of individual learning. Many years ago, scholars had a long time to acquisition the knowledge, today’s digital era allows us to get information quickly. Imam Al-Ghazālī said that there are three human abilities to obtain knowledge, including the five senses, ‘aql and heart. The heart is one of the media for acquiring laduny knowledge. Al-Quran specifically mentions lafadz ‘ladun’. Lafadz ladun is mentioned 18 times in the Al-Quran with various derivations. The 18 times of lafadz ladun, only on Qs. Al-Kahfi/65 lafadz ladun with ‘ilm (min ladunna ‘ilmaa). This is also the reason why Imam Al-Ghazālī in his book Risalat al-Laduniyyah does not deny that the acquisition of laduny knowledge requires a learning process. This research aims to reinterpret the meaning of ‘laduny’, which has been known as something abstract and difficult to achieve, to become relevant for the millennial generation. The method used in this research is descriptive qualitative. Researchers attempt to analyze various interpretations of classical and contemporary scholars regarding Qs. Al-Kahf/65. From the results of the analysis, it was found that the mufasir Qs. Al-Kahfi/65 regarding the hard efforts of Prophet Musa as to be ‘patient’ to study with Prophet Khidir as. The results of this research are that laduny knowledge is given to whomever Allah wishes as long as with the physical strive (learn) and spiritual strive (tazkiyyat an-nafs) made by the servant
Pandangan Sahl al-Tustarī terhadap Al-Qur’an dalam Tafsīr Al-Qur’ān al-’Aẓīm
No full textThis article examines the views of Sahl al-Tustarī on the Qur’an. As the first Sufi Mufasir who write a Sufi commentary of the Qur’an, al-Tustarī has laid down the principles of Sufistic interpretation of the Qur’an. This research is a library study that its data is based on written sources. The main source of this research is Tafsīr al-Qur’an al-’Aẓīm by Sahl al-Tustarī. The research approach used is a structural approach initiated by Robert Scholes with an interpretive and comparative framework. This paper shows that among al-Tustarī’s views on the Qur’an which are important and the basis for his Sufistic interpretation is that the Qur’an is an Arabic holy book and has four levels of meaning; ẓāhir, bāṭin. ḥadd and maṭla’
Tarekat dan Perubahan Sosial di Banten
No full textThis article aims to describe the involvement of Sufism orders (Tariqa) in the pace of social change in Banten. The main focus to be presented in this research article is how the Tariqa exists and develops in the life of Banten community and how the Tariqa plays a role in the social change. The method used in this study is a field research method with data collection techniques in the form of observation, interviews, and documentation analysis of literary sources. The article’s research recorded findings that various Sufism organizations or Tariqa had existed and became important actors of social change in Banten’s historical phases since the era of the Banten Sultanate, Western colonialism, until Banten became part of Indonesian territory in the contemporary era. Furthermore, the role of the Tariqa in social change is expressed in three transmissions of its influence in Banten, namely 1) the presence of Sufism teachings as a source of inspiration for the Sultan’s (ruler’s) policies, 2) the establishment of Sufi-sultan teacher connections (ruler/government), and 3) the existence of Sufi scholars and Tariqa organizations as the basis of social and moral movements.
Komparasi Makna Baṣara dalam Al-Qur’an dengan Extra Sensory Perception
No full textPeople who experience phenomena that cannot be explained logically are usually said to have a sixth sense and are able to see through their inner eyes or scientifically known as extrasensory perception. In some cultures, and beliefs, someone who has abilities beyond the senses usually gets a high position in society and is trusted to provide consideration in deciding a problem. The ability to see through the eyes of the heart is mentioned in the Qur’an through the Baṣara verse. The purpose of this research is to find out the meaning of Baṣara in the Qur’an and extrasensory perception. The method used in this research is a qualitative approach which is library research and the data analysis used is descriptive analysis. The results of this study indicate that Baṣara verses and their istiqaq in the Qur’an contain 148 verses. Baṣara is an obligatory attribute of Allah that we must believe in, but it is also a human trait. Extra sensory perception is a person’s ability to perceive a stimulus that is present not from the main senses originating from the soul and is responded to through the soul, while the extra forms of sensory perception are telepathy, clairvoyance, precognition, and retrocognition. Baṣara’s view is obtained based on a person’s high faith, while extra sensory perception can be owned by everyone, but you need to be vigilant. Someone who gets karomah from Allah is called having the ability baṣirah
Toleransi di Kalangan Mahasantri dalam Menjalankan Moderasi Beragama di Lingkungan Ma’had Aly
No full textTolerance and accommodativeness to local culture among students in Ma\u27had \u27Aly is very good and has a significant impact on proving the attitude of religious moderation. This can be seen from the loading factor value of the tolerance dimension with a value of (0.815) and the Local Culture Accommodative dimension (0.603). If the level of tolerance and accommodativeness to local culture is calculated to measure the level of religious moderation of students, then the views of students regarding religious moderation are on a scale of 73.42, which means they are in the moderate category. The sampling method used in this research is the method of purposive sampling and quota sampling. The purposive sampling method was used in the selection of three Ma\u27had Alys, namely Ma\u27had al-Jami\u27ah UIN Jakarta, Darus-Sunnah International Institute for Hadith Sciences, and Pesantren Luhur Sabilussalam. While the Quota Sampling method is used in the distribution of student selection samples. The number of samples used in this study were 120 students. The objects of this research are students who are spread across three Ma\u27had Alys, namely: Ma\u27had al-Jami\u27ah UIN Jakarta, Darus-Sunnah, and Pesantren Luhur Sabilussalam