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Pemikiran Progresif Mahasiswa terhadap Hadis-hadis Misoginis (Studi Kasus terhadap Mahasiswa UIN Syarif Hidayatullah Jakarta)
No full textThis study focuses on the discussion of students\u27 progressive thinking towards traditions that are claimed to be misogynistic. The purpose of this study was to determine the extent to which students understand and accept the hadiths that are claimed to be misogynistic. The object or sample of this research is the student of Hadith Science Study Program, Faculty of Ushuluddin UIN Syarif Hidayatullah Jakarta. This research is a type of quantitative research using experimental research. In this study, in addition to data obtained through field research, data were also obtained through library research. The time of the research was carried out from January to September 2020 starting from preparation, observation, research, and collecting the data needed in this study. Based on the results of this study, it was found that the level of literacy or understanding and acceptance of students of the UIN Jakarta Hadith Science Study Program towards misogyny traditions was still relatively poor. This is based on the answers given by respondents who still choose gender-biased answers
Pengaruh Orientalis Goldziher dalam Studi Hadis Kontemporer di Indonesia
No full textGoldziher is considered a pioneer of skeptical hadith studies among western and non-Muslim scholars. In addition to being widely followed, his thesis received refutation and rebuttal from western scholars themselves and contemporary Muslim scholars. This study aims to determine the influence of Goldziher\u27s hadith thought in the developments of hadith studies in Indonesia and how the responses shown by hadith researchers to his thoughts. This research is a literature study whose main data source is e-articles of religious scientific journals in Indonesia. The results of this study indicate that there are 22 articles discussing the thought of Goldziher\u27s hadith. This shows a fairly dominant and significant influence of Goldziher\u27s hadith thought in the dynamics of contemporary orientalist hadith studies in Indonesia. The responses shown by Indonesian hadith scholars to Goldziher\u27s hadith thought, can be categorized into four categories; Descriptive-Exploratory, (6 articles), Descriptive-Appreciative (2 articles), Descriptive-Comparative (12 articles) and Descriptive-Comparative-negative (2 articles). This response from the hadith reviewers in Indonesia can be a trigger for the process of synthesizing a new theory from the anti-theses of Goldziher\u27s hadith thought and those who oppose it that still not clear from the hadith researchers in Indonesia
Kesetaraan Gender dalam Al-Qur\u27an (Studi atas Pemikiran Hamka terkait Kewarisan)
No full textThe focus of this paper study is related to inheritance in Hamka\u27s perspective. The topic of the author considers important because there are still lack of studies on the themes of gender equality based on the perspective of certain figures. So that the author\u27s expectations with this paper can open up and add to the treasures related to gender equality, especially in terms of inheritance. The determination of this topic aims to respond to the present reality, where some people or groups that make the Quran verses relate to inheritance as a legitimacy of the division of inheritance that does not draw to women without seeing the side Historical verses are derived. Reviewing the historical socio-based method is used in this paper. The conclusion in this paper is that the opinion of Hamka regarding the inheritance of the quarter in line with the opinion of Muhammad Abduh and his disciple Rasheed Ridha that suggests that men get a lot more because of the burden of ownership of the property more Weight than women. But it can change, in line with the development of community context. Hamka\u27s opinion defies strongly against the opinion of classical mufasirs that argue that women lack common sense, property extravagant property and other gender biased opinions that cause the division of its birthright to be denied
Dimensi Buta dalam Al-Qur’an: Studi Ayat-Ayat A’mā dengan Aplikasi Metode Tafsir Tematik
No full textThis article is based on the fact that the Qur’an mentions the meaning of blind in the word a’mā and its derivatives. From the word (lafadz) it has a meaning or a concept and has a broader meaning. What is meant by blind in this research is not just something that cannot be seen in plain view. This means that there is the possibility of other meanings so that it becomes an element of understanding of a particular purpose. So, the main problem that is discussed in this paper is: how is the concept of blind in the perspective of the Qur\u27an? The results of this study indicate that the Qur’an constructs a system of meaning from the word a’mā (أعمى) and its derivation is born with broader meanings. Blind in al-Qur\u27an has a lot of attention to people who are considered to be psychologically blind (inward) and as a form of appreciation of the Qur’an, a small portion are mentioned physically blind (outward)
Khiṭāb ‘Ilm Al-Nafs Al-Ṣūfī: Tatabbu\u27 Al-Judhūr Wa Al-Naẓariyyāt Wa Al-Taṭbīqāt
No full textSufi Psychology studies continue to be explored for the sake of scientific independence. The inhibiting factor of this study is the differences in terms of paradigmatic characters of the two disciplines. The Psychology that tends towards empirical-positivism is different from Sufism which tends to be subjective-personal. However, this fact did not reduce the efforts of the scholars to build a bridge between of the two. Recent psychology studies have placed spirituality as an important element so that the Transpersonal Psychology and Humanistic Psychology schools emerged. Likewise, contemporary Sufism studies are increasingly contextual to various socio-cultural problems and are not limited to the study of the doctrines and teachings of rigorous Sufi orders. Through a literature review that is presented descriptively with a historical-thematic approach, this paper presents Sufi Psychology as a synthesis between the two disciplines. Substantially, Sufi psychology has existed in early Islamic tradition. The nature of Sufi psychology is also scattered in the Sufi tradition that developed in the 3rd and 4th centuries of Hijriyah. As for the epistemic formula, the term Sufi Psychology can be found in the studies of Javad Nur Bakhsy, Robert Frager, Amir Najjar, and Lynn Wilcox. The theme of heart, self, and soul is the main topic of this study. In practical terms, theories of Sufi Psychology can complement findings that have not been widely disclosed in psychology, especially regarding psychiatric symptoms that are observed not only from behavioral assessments, as well as their relationship to transcendent elements
I’jaz ‘Ilmy Al-Qur’ān dalam Penggunaan Kata Sama’ dan Baṣar
No full textThis article explaines the i’jaz ‘ilmy of al-Qur’ān in the use of the words sama’ and baṣar. The Qur’an often mentions these two words together in one verse, but what often comes first is the words sama’. This paper wants to know the secret behind the formation of those words using qualitative method, namely collecting data about the object of research in the form of the words sama’ and baṣar. Based on the research conducted, several conclusions have been found that the words sama’ and baṣar in the Qur’an are mentioned thirty-four times, although in some verses the words baṣar takes precedence, but does not change the consistency of the Qur’an in terms of balaghah and its contents. The consistency of al-Qur’an in the mention of the words sama’ which proves first proves that the phenomena that occur in the universe are true, the sense of hearing, especially in humans, is indeed more important than ever since being born into the world until it ends from the world. The words sama’ and baṣar in the form of singular always discuss the individual human responsibility in the hereafter. In addition, it was found that the words sama’ in the form of singular and baṣar in the plural which discusses the signs of God’s power in the world
Islam And Mosque Management in Ghana: Challenges and Prospects
No full textIn the early days of Islam, a mosque was more than just a place of spiritual solace. It also served as an educational and community service Centre. Community affairs were deliberated upon in the sublime tranquility of the mosque. This is in line with the mosque being a multi-functional institution and its centrality as a prime agency to facilitate the creation of an excellent mosque community. In most Muslim communities in Ghana, it is not clear who are tasked with the responsibility of managing and maintaining the mosque. In some communities, it is the Imam. In others, it is manned by volunteers. In most urban communities in Ghana, it is the Mosque Management Committee which is tasked to manage the affairs of the mosque. Within this committee, there is no stipulated qualification for membership. This makes it difficult, if not impossible for them to deliver to expectation. The interesting thing is that this committee is not accountable to the congregation since there is lack of transparency in their operations. Therefore, in an increasingly challenging external environment, with an ever-demanding community, the need to know how mosques are managed and how they serve as community centers to maintain high standards of Muslim activities is as great as ever; hence the need for this paper
Membaca Pemahaman Hadis Muḥammad Al-Ghazālī dan Yūsuf Al-Qarḍāwī: Studi Kasus Pemikiran Suryadi
No full textThe understanding of ḥadīth as a part of the problem that develops in society becomes the most important part of ḥadīth study. Its existence becomes an interesting study and produces a variety of certain thoughts studied in various scientific works. One of the thoughts on the understanding of the ḥadīth is examined by Suryadi in his dissertation that has been published under the title of contemporary methods of understanding the ḥadīth Prophet’s perspective Muḥammad al-Ghazālī and Yūsuf al-Qarḍāwī. This article discusses Suryadi’s reading about Muhammad al-Gazali’s and Yusuf Qardawi’s thoughts on Ḥadīth. Using a descriptive-analytic method this study scrutinizes how both discuss ḥadīth in modern context. Based on the collected and analized data, this study finds that both scholars introduce new method of understanding a ḥadīth considering the important of modern context. It also finds that both relate their discussion to the maqasid of Islam, that is raḥmatan li-al-’ālamīn
Penyimpangan Penafsiran dalam Tafsīr Al-Tha’labī dan Al-Kashshāf Menurut Muḥammad Ḥusayn Al-Dhahabī
No full textThis article reviews the conception of interpretation deviation according to Ḥusayn al-Dhahabī. According to him, many interpreters have certain motives for making deviations in interpreting the Qur’an. Broadly speaking, al-Dhahabī conceptualizes mis-interpretation into two things. First, the interpreters who tend to overtake Isrāiliyāt history excessively, this occurs in the tafsir bi al-ma’thūr. Second, interpreters who interpret verses with incorrect meanings, this happens in tafsir bi al-ra’yi. This second deviation is often done by mufasirs who have certain mazhab background and Sufis due to their use metaphorical language. The findings of this article are, al-Dhahabī considers that there are some deviations in the interpretation of the Quran in the book of al-Kashfu wa al-Bayān an Tafsīr al-Qur’ān by Abū Isḥāq Aḥmad ibn Ibrāhīm al-Tha’labī al-Naisaburī and al-Kashshāf ‘An Ḥaqā’iq Ghamāmi al-Tanzīl wa ‘Uyūn al-Aqawīl fī Wujūh al-Ta’wīl by Abū al-Qasīm Maḥmūd ibn ‘Umar Ibn Muḥammad Ibn ‘Umar al-Zamakhsharī. Some interpretations of al-Tha’labī are considered to be distorted due to a number of quotes from the history of Isrāiliyāt. On the other hand, some interpretations of al-Zamakhsharī are considered to be distorted because they distort the meaning and bias of the mazhab
Isyarat dan Simbol dari Al-Aḥrūf Al-Muqaṭṭa’ah dalam Al-Qur’an
No full textThe main focus of this research is the problem related to signs and symbol of al-Aḥrūf al-Muqaṭṭa’ah that are contained in the Qur’an. The questions formulated are 1). How do sufis understand al-Aḥrūf al-Muqaṭṭa’ah and 2). What signs and symbols do they say from the al-Aḥrūf al-Muqaṭṭa’ah. This research is included in the ‘Ulūm al-Qur’ān study. In the term of orientation, this research is included in an effort to explain elements that are still widely debated and not well understood. The data sources used used in this study cinsited of two types, namely primary data sources and secondary data sources. Those included in the primary data sources are the work of the exegesis of Ḥaqāiq al-Tafsīr written by al-Sulāmī, Laṭāif al-Ishārat written by al-Qushayrī and Tafsīr al-Jaylānī written by Abdul Qadir al-Jaylānī. Meanwhile, included in the scondary data sources are some literture that is directly or not realted to this fresearch. The method used in this data collection is literatur data documentation. There are twoconclusion obtained from this study. First, the sufis prefer the inner meaning of the beginning of each surah which consits of Hijaiyah letters, because the outer meaning is difficult or incomprehensible. Second, the sufis differ when they reveal the signs and symbols from the beginning of the surah. There are those who understand it as a sign of Allah and His attributes, and others consider that the beginning of the surah is a sign of the glory of the Prophet Muhammad peace be upon him, especially those related to the person and duty as the messenger of Allah