ILMU USHULUDDIN
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164 research outputs found
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RESURGENCY OF SUFI ISLAM IN INDONESIA: FROM THE PERIPHERY TO THE CENTER
No full textThis article is about the re-emergence of Sufi Islam in Indonesia, which is a huge turnaround from the periphery towards the core of spiritual and social life. Based on a literature review, the article discovers that Sufism has been revitalized in the following four areas: (1) doctrinal renovation through the Neo-Sufism paradigm, (2) reformatting of tarekat\u27s social spaces in education, economic empowerment, and healthcare services, (3) infiltration of Sufi values into cyber culture through social media and online da\u27wah, and (4) Sufism as a type of social and cultural capital that determines public morals and social cohesion. Based on the above discoveries, the article confirms that Sufism has survived and has become a spiritual and social force that is responsive to the current challenges as well as strengthening the strengthen the weak version of Islam and the values of Islam Nusantara in the urban society in Indonesia
CRITICAL DISCOURSE ANALYSIS OF TERM PEMIMPEN IN TAFSĪR TĀJ AL-MUSLIMĪN BY MISBAH MUSTHOFA
No full textAbstrak: Al-Qur\u27an, sebagai sumber utama ajaran Islam, telah menarik perhatian luas untuk diperdalam. Berbagai tafsir Al-Qur’an pun bermunculan, berusaha menjelaskan isi ajaran tersebut dalam beragam bentuk. Namun, penafsiran Al-Qur’an selalu terpengaruh oleh konteks sosial, politik, dan budaya sang mufassir. Sebagai contoh, Tafsir Tāj al-Muslimīn karya Misbah Musthofa, lahir dari dialog dengan budaya pesantren Indonesia, menggunakan aksara Arab Pegon. Dalam tafsirnya, Misbah tidak hanya memberikan kritik terhadap masalah keagamaan, tetapi juga menyoroti masalah-masalah pemerintahan, seperti kebijakan pendidikan yang dianggap tidak sesuai yang sengaja ditujukan kepada soeharto dan menteri pendiddikan masa orde baru. Pendekatan penelitian yang digunakan penulis dengan tafsir kontekstual dan analisis wacana kritis untuk mengurai teks terkait dengan dinamika kekuasaan dalam konteks sosial-politik dan budaya. Penelitian ini menyoroti wacana dalam tafsir terhadap teks-teks kepemimpinan, seperti pada tafsiran QS. Al-Baqarah ayat 29 yang menyoroti wacana kata “pemimpin” pada aspek pendidikan. Melalui penelitiannya, Misbah menegaskan bahwa tidak seharusnya ada pemisahan antara ilmu umum dan ilmu agama. Kitab Tafsir Tāj al-Muslimīn menunjukkan bahwa wacana dalam tafsir memiliki dimensi kritis politik yang bermanfaat bagi masyarakat dan mendorong kemajuan dalam dunia penafsiran
SPIRITUALITY TO UNDERSTAND PLURALITY: DIASPORA PATH TO GOD
No full textThis article aims to explain the meaning of spirituality which is then linked to the plurality of religions, both of which intersect and are interconnected. The connection between the two becomes a way to understand that natural reality is created by the law of plurality, multi-variety. The consequence of this diversity, more specifically in religion, is that it gives rise to a real plurality of teachings, values, understandings and differences, which are not only different but also conflict with one another. Thus, each religious follower understands plurality as a path to God. It can be concluded that by using spirituality glasses to see plurality, the perspective on and for \u27 the others\u27 does not clash one religion with another religion from any aspect. Religious competition no longer seeks to increase the \u27quantity\u27 of the number of adherents, but rather increases the \u27quality\u27 of output from each religious teaching
NAṢR HĀMID ABŪ ZAYD AND SAHIRON SYAMDUDDIN\u27S HERMENEUTICAL INTERPRETATION ON VERSE OF JIHĀD (Al-ANKABŪT/29: 69)
No full textThe verses of the Qur\u27an interpreted by the commentators, both classical and modern, continue to experience changes and developments. This is done to achieve the goal of the Qur\u27an which is ṣho>liḥ li kulli zama>n wa makan. It is not surprising that the methods of interpreting the Qur\u27an are very diverse in order to increase the intensity of academic research to obtain variations in the meaning of the Qur\u27an in an integrative manner. This study focuses on the meaning of Jihad as stated in QS. Al-Ankabut: 69. This study discusses the interpretation of two figures, Hermenutika Sahiron Syamsuddin and Nasr Hamid Abu Zayd. The questions that will be examined by this paper are how do the two figures think in interpreting the verses of jihad and how is the analysis of the interpretation of the verses of jihad by the two figures? To answer these questions, the author uses a qualitative research type, while the nature of this research is descriptive-analytical. The method used to process and analyze the data in this study is a combination of deductive-inductive-comparative. The results of this study reveal that both figures deny the existence of a textual interpretation of the jihad verse which is only interpreted in the context of war. According to Syamsuddin, the meaning of jihad in Surah al-Ankabu>t/29: 69 can be seen in three stages: first, jihad against one\u27s own lusts to achieve the path of obedience to Allah. Second, jihad against those closest to us. Third, jihad against the government, state, and homeland. Meanwhile, Zayd through his hermeneutics (tafsir al-siya>qi) explains that the meaning of jihad in Surah al-Ankabu>t/29: 69 is to free the country from all its problems
THE MEANING OF DEATH IN A PSYCHOSOPHYSTIC PERSPECTIVE
No full textThe study employs a dual approach, combining psychological analysis with Sufi teachings to comprehend the multifaceted nature of death. Methodologically, it synthesizes insights from psychological theories on emotional detachment and the human perception of mortality. This is juxtaposed with the Sufi perspective, derived from extensive literature, teachings, and interpretations of Sufi scholars and texts. The psychological aspect delves into the notion of psychological death, exploring how individuals, while physically alive, can experience emotional numbness, disconnect, and insensitivity to their surroundings. This exploration incorporates established psychological frameworks and case studies that illustrate these states. Simultaneously, the Sufistic approach interprets death as an inevitable certainty, emphasizing the spiritual separation between the body and the eternal soul. This perspective draws upon Sufi texts, traditions, and philosophies that emphasize the eternal nature of the soul and the transformative aspect of death. The study synthesizes these perspectives, aiming to provide a comprehensive understanding of death. It examines how the psychological and Sufi viewpoints converge and diverge, shedding light on the multifaceted meanings and implications of death within the human experience. Through this methodological fusion, the study endeavors to offer a nuanced perspective on death that encompasses both psychological and spiritual dimensions
THE CONTIGUITY OF MUSA’S SHARIA IN THE QURAN: TORAH AND ṢUḤUF TERMINOLOGY IN EXEGETICAL LITERATURES
No full textThis article attempts to trace the contiguity of the substance of the sharia revealed to Musa in the Quran by tracing the terminology of the Torah and Ṣuḥuf on exegetical sources. The article will track the intersection of the classical and contemporary exegetical sources that use the jurisprudence approach as a lens in interpreting the Quran. This research is qualitative in nature, and the method used is descriptive-analytical. As a result, at least based on exegetical literature, there is a specific intersection between the sharia brought by Musa and the sharia brought by Muhammad in the Quran. The intersection lies, for example, in legal aspects such as qiṣāṣ, diyāt and rajam. However, there are different views on addressing this contiguity. One view is that the contiguity does not mean anything because the previous sharia has been abolished by the revelation of the Quran. Another view states that the Quran is a conclusive-confirmative revelation and does not abolish previous sharia
The Importance of Public Reason in Democratic Society and the Criticism of Rawls’s Concept of Unreasonableness
No full textPeople everywhere always live in diversity. Sometimes, people express their values in ways incompatible with the principle of reciprocity or reasonableness. In John Rawls\u27s view, they are categorized as unreasonable because their expression does not align with public reason. In this article, we need to ask, are they really unreasonable and a threat to democracy? Here, we state that public reason is essential to democracy. However, we also need to build a fairer public life and broader public reasoning that engages people from wider background cultures. Thus, Rawls’ understanding of unreasonableness is challenging. We cannot exclude people who have not applied public reason from public life. We neither categorize them as unreasonable because they do not necessarily attack public reason. We can identify them as “in-between” reasonable and unreasonable people, and they are not really a threat to democracy. We need to engage and endorse them to explore a just public life. In order to build a fairer public life, we need to engage people widely and make public reasoning a place for learning the meaning of justice.
RELIGION, THE COVID-19, AND HEALTH PROTOCOLS: A CASE STUDY OF MUSLIMS GROUP VIEWS
No full textThe article aims to describe the religious views of Indonesian Muslim groups concerning Covid-19 and health protocols. It also explores the factors that lead some Muslims to reject health protocols in their religious practices. The qualitative method was employed in this study, with research subjects selected through purposive sampling, and data were analyzed using descriptive analysis. The informants included leaders of Indonesian Muslim groups, such as Muhammadiyah, Nahdlatul Ulama, and other Muslim group leaders. The research findings indicate that most Muslim group leaders interpret Islamic teachings with academic perspectives, although many tend to adopt conservative interpretations. This conservative religious understanding is influenced by several factors: first, the psychological factor of panic or cultural shock among some Muslims; second, the influx of information on social media whose accuracy is challenging to verify; third, economic pressure on the people; and fourth, the government’s indecisiveness and the ineffectiveness of public communication
REGULATING RELIGIOUS HETERODOXIES IN CONTEMPORARY INDONESIA
No full textThis article delves into a discussion about how the Indonesian government, specifically the Ministry of Religious Affairs (Kemenag RI), regulated the handling of problematic religious movements and groups in Indonesia in 2017. It also aims to investigate whether the 2013 fatwa issued by the Indonesia Council of Ulama (MUI), which consists of religious scholars and holds significant influence, played a pivotal role in shaping this regulatory framework. Both of these documents were issued in response to the actions of individuals and groups that were perceived to have crossed the line of acceptability or violated the core beliefs of mainstream religious groups in Indonesia. They both outline key principles aimed at preventing any activities, teachings, or movements that strayed beyond the boundaries of legitimate dissent and encroached upon the sacred aspects of religion. In essence, the primary theme running through both documents is the preservation of mainstream religious orthodoxy. This reflects the government\u27s and the dominant religious group\u27s efforts to control and closely monitor any groups that appear to deviate from mainstream beliefs. The government and the majority religious community are viewed as the protectors of orthodoxy, and they are unhesitant in restricting individuals or groups accused of being "problematic" or "deviant" from participating in the public sphere
UN Resolution 16/18: An Attempt to Reconstruct the Indistinctness of the Blasphemy Law in Religious Life in Contemporary Indonesia
No full text The purpose of this article is to describe the vagueness of the concepts and the negative effects of the Blasphemy Law, which is operated in contemporary Indonesia with the law No. 1/PNPS/1965. Since its enactment in 1965, this law has been used by various intolerant groups to vilify, to discredit and to discriminate minority communities, including indigenous people, aliran kepercayaan groups (often used interchangeably with aliran kebatinan or Kejawen), and other non-conformist groups as deviant. According to the Blasphemy Law contents, opethese groups are not recognized as official religions because their religious doctrines are not allowed to be practiced and contradict those held by the majority. This article argues that the maintenance of the Blasphemy Law in Indonesia is not only detrimental to interfaith relations and harmony among the country’s diverse religious communities, but also contributes to the high number of violations of religious freedom and belief. Furthermore, a lot of researchers measure that the blasphemy law is one of two major problems in Indonesia — the other problems are related with religious conversion and proselytism. Its repeal is essential to promote religious tolerance and respect for individual beliefs. Certain doctrines are accepted on the basis of majority rather than merit, while those of minorities are often disregarded. Alternatively, this article will consider Resolution 16/18, also called “Combating Intolerance, Negative Stereotyping and Stigmatization of, and Discrimination, Incitement to Violence against Persons Based on Religion or Belief,” which was submitted by the Organisation of Islamic Cooperation (OIC) countries to the UN Human Rights Council in 2011 to address the problems caused by the controversial blasphemy law. Keywords: Blasphemy Law, Religious Freedom, and UN Resolution 16/18