ILMU USHULUDDIN
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Penafsiran Kontemporer al-Qur’ān terhadap Isu-Isu Hak Asasi Manusia (HAM) Perempuan
No full textThe emergence of human rights issues related to women has developed considerable debates in various academic approaches. For some Muslim scholars, human rights of women are linked to the perspective of interpretation of the Qur’ānic verses, which are still considered misogyny (view of ignoring women.) The focus of this study is to examine how the contemporary interpretation of the Qur’ān on women’s rights issues. The method used is a critical-analytical method. The results of this study show that there is still interpretation of the Qur’ān about women’s rights issues that are misogyny. Women are positioned based on their gender, not on their capacities and competencies. Whereas the Qur’ān obviously contains clues about the necessity to put every person, including women, in the nature of humanity as khalīfa fī al-ard, who have opportunity and equal access with men on the roles are undertaken
Tasauf dan Kosmologi
No full textMysticism or sufism is an activity that is focused on the esoteric aspect of Islam. It is totally different from the orientation of fiqh and sharī‘a which are more directed to the exoteric in Islam. Cosmology is the origin of the universe and the occurrence, and Ibn ‘Arabī is one of the sufi who discussed the issues of universe. In the works of Ibn ‘Arabī, the term of ‘ālam is translated by the Western researchers with cosmos. The cosmos or universe is defined as everything other than Allah (mā siwā Allah or al-Ḥaqq.) Ibn ‘Arabī’s cosmology essentially is called as prophetic cosmology (apostolic.) This knowledge is a form of knowledge that was transmitted from the Prophet Ādam to the Prophet Muḥammad, however, in grounding it, Ibn ‘Arabī limited it to the prophetic knowledge in the Qur’ān and Ḥadīth
Ludwig A. Feuerbach (1804-1872): Sang Peniup Terompet Ateisme
No full textFeuerbach is considered as a creator of philosophical basis on atheism. Even though based on Germany idealism, mainly on Hegel, Feuerbach even refused Hegel’s concept of demythology or rationalization for Christianity faith, since the concept is regarded as religious victory over philosophy, or similar to cover Christian theology with philosophy dress. Feuerbach, consequently, established a new philosophy, a project which bases on a concept of human being (I) who would be noteworthy when there is another human being (Thou), to reject the eixistence of God and religion. For believe in God and religion is actually man’s belief in infinity and perfectness, hence, Feuerbach made ‘human togetherness’ as the infinity to replace God’s and religion’s position
Gus Miek dan Perdebatan Dzikr al-Ghāfilīn
No full textIn the Nusantara tasauf world, sufi’s teachings and practices are not specifically belonging to Ṭarīqas (sufi orders.) Several remembrances (dhikr) and recitations (amalan) owned by certain groups, which cannot be called as a Ṭarīqa circle, are closely practiced in some places called as: majlis dhikr or majlis ta‘līm—which can however be called as tasauf movement. Gus Miek/Gus Mik (K.H. Hamim Djazuli) is one of a creator of dhikr the so-called ‘Dhikr al-Ghāfilīn.’ Unfortunately, in the recent time there are debates that question the originality of tasauf circle headed by Gus Miek. This critique of the originality is pointed on its otenticity: is it only Gus Miek alone who formulated Dhikr al-Ghāfilīn, or are there any some body else? This writing describes history of Dhikr al-Ghāfilīn as believed by three groups of people. First, some believes that dhikr purely resulted by Gus Miek himself without intervention from other people. Second believes that Gus Miek accompanied by other persons like K.H. Ahmad Shiddiq and K.H. Hamid Pasuruan. Third is a neutral group that did not wish to involve in such debates, but believes that Dhikr al-Ghāfilīn is good deed and do not contradict Islamic teachings. These three opinions are argumentations which are so long admitted by the people and are important to divulge. Apart from that, this writing describes the controversial personality of Gus Miek. Besides his strange proselytization (da‘wa), like in prostitution places and alcoholic communities, Gus Miek is a heavy drinker of black-beer
Agama dan Postmodernisme: Menelusuri Metodologi dan Pendekatan Studi-Studi Agama
No full textPostmodernism is a critical reflection on the paradigms of modernism and the era of the rise of religious spirituality. In this respect, the emergence of social theory in the perspective of postmodernism makes the approach and methodology of religious studies growing richer. Among these are the Foucauldian approach, Derrida’s and Habermas’ concepts. Apart from that, discourse of Foucauldian dealing with archaeological- genealogical perspective in complementary can form a critical perspective for religious studies, and socially unveil the workings of a regional and practical power relation. In addition, the perspective of deconstruction by Derrida offers not only a way to read a text, but also social reality, to undermine the status of a dominant and repressive discourse and other social practices. In fact, Habermas’ critical theory in the style of criticism is against the methodology creating ‘religious’ discourse which is impartial and oppressive
Falsafat Politik Wilāyah al-Faqīh
No full textRelation between religion and state is an ultimate theme in the philosophy of Islamic politic. The theme has colored whole eminent Islamic philosophers, since al-Fārābī until Khomeini, and has given various concepts from Al-Madīna al-Fādila written by al-Fārābī to Khomeini’s Wilāya al-Faqīh. Actually, there are three views in the Islamic political philosophy. First, a secular concept, in which it has existed and found its reference after the Prophet’s era. Second, the concept undertakes religion in a limited way, in which the religion is adopted for morality corridor, and is used just to maintain the politic running within the moral ways. Third, integrality between religion and state, in which this becomes the very discussion in this article. The last thesis is proposed by Khomeini, who uses a terminology wilāya al-faqīh admitted by Iranian people through referendum 1979. By tracing the history of Islamic political philosophy, this writing will examine the concept of wilāya al-faqīh, from its conceptions till its implementation in the Republic of Iran
Kesatuan Transenden Agama-Agama dalam Pandangan Ibn ‘Arabī
No full textThis article explains that Ibn ‘Arabī professed the transcendent unity of religions which is shown by the data on unity of essence, unity of the divinity, unity of source or origin of the path, unity of source of the scriptures, unity of purpose of worship, and the Religion of Love. This study finding shows in a strong way that the unity of religions lies in the transcendent or esoteric territory, i.e. it goes beyond formal religious forms such as religious law, sharī‘ah, doctrine and ritual. On the historical forms of religion there are many differences and even conflicts one each other. Though different in form, these differences among religions are not absolute, independent and separate, but bounded by a single entity, i.e. both from God Almighty, and will culminate in Him as well. However, on the historical form Ibn ‘Arabī claimed the perfection of Islam, and simoultaneusly criticized the religion and non-Islamic beliefs. This last fact has been ignored by the scholars, both Islam and the West, who believe the theory of the transcendent unity of religions
Living Mushaf: Penelusuran atas Sakralitas Penggunaan Mushaf dalam Keseharian
No full textThe text of the Qur’ān which is manifested in the form of mushaf has existed just only in the post- codification of ‘Uthmān ibn ‘Affān. Nevertheless, in fact, not all mufassirs agree that the word al-Qur’ān Karīm (Q.s. 56: 77-79) is a synonym for the word mushaf that is used today; therefore mushaf must be purified and sacralized. Based on the mentioned reason, this paper will study why Muslims give sanctity to the use of the mushaf in their daily lives. The answer for the question is constructed in two questions. First, how sanctification and sacralization of mushaf happen?, and is the expression of the Muslims today is a form of cultural sacralization of mushaf? This writing mostly uses library data which is combined with linguistic, history and cultural approaches
Waḥdah al-Wujūd dan Pelestarian Alam: Kajian Tasauf Tentang Lingkungan Hidup
No full textThis article explains a perspective of waḥda al-wujūd in creating the universe as a union which cannot be separated from the three connected elements: God, man and universe. Therefore, the adherents of waḥda al-wujūd conception, especially Ibn ‘Arabī, interprets the universe as a unison with God, in which this means that whoever ruins the universe, in fact he ruins God as well. Apart from waḥda al-wujūd perspective, this writing also describes other Sufi schools like illumination (ishrāqī), manifestation (tajallī), ḥikma muta‘āliyya, and atomistic, as a comparison towards waḥda al-wujūd school
Rorty Tentang Kebenaran dan Pendasaran Pengetahuan
No full textThis article describes Rorty’s thought on truth and justification. According to Rorty, the established truth within the philosophical history is built on false assumption of knowledge, i.e. knowledge as relation between subject, which represents, and object which is represented—in which he calls as representationalism. For him, the theory of correspondence and coherence just stresses on one of the two aspects; subject (scheme or language) in the case of coherence, and object (world or fact) for correspondence. Through criticism for representationalism, Rorty tries to go beyond both theories and their metaphysic. Rorty’s critiques start with claim that knowledge is social practices; inter-relation between man and man, not transaction between man and objects. From here, Rorty concludes that knowledge’s rationality and objectivity are not decided by objects, but thought’s inter-change in certain social context. Rorty’s view on knowledge’s sociability has succeeded to show such false assumptions on knowledge