ILMU USHULUDDIN
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Kajian dan Pustaka Falsafat Islam di Indonesia
No full textElucidation of this writing deals with the chronicle of Islamic philosophy in Indonesia, either in terms of the first time it emerged, or in terms of its first literature published. Albeit, according to the historical records, the books of Islamic philosophy were already available since 1961, Islamic philosophy was academically and scholarly introduced by Prof. Dr. Harun Nasution (who is called GBHN: Guru Besar Harun Nasution, the Master Harun Nasution), through an institution the so-called IAIN (Islamic State University) Ciputat. However, after such long time the Islamic philosophy has run, its development is not satisfied, since the master and doctoral program are not pioneered. Even the subject of principals of the Islamic philosophy is not yet totally formulated. Its foremost focus is exceedingly towards the Islamic philosophers
Reflections on the Structural Base of the Early Islamic Thought
No full textReligion is not merely value-resources which influence its adherents’ ideas and attitudes, but it respectively functions as an inspiration and transformation of cultural and political values that have been inherited by subsequent generations as well. This writing scrutinizes the root of Islamic social thoughts from the classical era, when the texts of the Holy Book have become ‘public constitution,’ in which the texts have been interpreted by countless theological school of thoughts in the form of ‘reaction-action’ towards arbitrage (tahkīm) involving in between ‘Alī b. Abū Tālib and Mu‘āwiya. This ‘reaction-action’ previously dealt with an issue of whether a person is a Muslim or kāfir, and later on, rose to reach the political questions—and it unconsciously has experienced the incubation epochs of social basis of Islamic thought until recent days. The emergence of hard-liner groups like Usamah bin Ladin, who fought on behalf of Islam, can be traced in this modern period from the immeasurable theological streams residing in the past phase
Perdebatan dan Argumentasi Semua Agama adalah Islam
No full textThis paper will elaborate the conceptions and meanings of Islam, both etymologic-ally and terminologically as well, through historical and doctrinal-theological perspectives respectively. Even though, Islam, terminologically, denotes the Prophet’s religion and a formal system fetched and assembled by the Prophet Muhammad—as narrated by the two well-known Prophetic sayings (Hadīth)—however, according to the Qur’ān, it (islām, with small letter /i/) signifies ‘to surrender.’ Within such Qur’ānic context, the word islām is not exclusively referred to the community or for the believers of Muhammad’s sharī‘a per se. In the course of Muslim history, the word and meaning of islām are believed being an institution. Yet, to examine the Qur’ān, the article will acquire lots of the Qur’ānic verses conveying such word and meaning of true islām in the function of ‘religion of resignation.’ As such, islām is actually the religion belonging to the whole prophets and apostles who taught a total capitulation to God. Moreover, islām connotes submission of personal quality as a person to God, whatever religion and belief he embraces. However, in addition, Islam cannot remain lonesome by itself, unless is being associated with īmān (belief, faith) and ihsān (God’s omnipresent.
Kajian Atas Kitab Hāsyiah al-Sāwī ‘alā Tafsīr al-Jalālayn: Apresiasi Ulama Terhadap Kitab Tafsīr al-Jalālayn
No full textThis article has listed 16 sharh (commentary) and hāshiyah (annotation) books on the famous book Tafsīr al-Jalālayn, and four books which obviously become as translations of Tafsīr al-Jalālayn in the Archipelago. This survey also briefly explains such sharh and hāshiya books and classifies them into their own fiqh schools. In fact, Tafsīr al-Jalālayn which is written by two persons of al-Shāfi‘ī school is appreciated by later scholars who are in different school. In the last chapter, the article specifically analyzes the book of Hāshiya al-Sāwī which is written by a scholar of a Mālikī fiqh school, in which this book is one of popular sharh within Nusantara pesantrens dominated by Shāfi‘ī school
Naskh in the Qur’ān: A Theoritical Review
No full textThis article deals with the theoretical dimension of naskh, discussing the term (in all of its various forms) from the standpoints of linguistic usage, literary context and conceptual framework. In addition, the article will discuss also the subject matter according to three figures: Tabarī, Tabarsī, and Zamakhsharī with special reference to Q.s. al-Baqara/2: 106 and al-Hajj/22: 52 as a case study
Fenomenologi Diri dan Konstruksi Sosial Mengenai Kebudayaan: Edmund Husserl dan Jejak-Jejaknya pada Maurice Merleau-Ponty dan Peter Berger
No full textEdmund Husserl is wellknown as a person who created his own phenomology. This article articulates Husserl’s idea which has been continued by Maurice Merleau-Ponty in human affair, and by Peter Berger in the matter of social construction. Merleau-Ponty criticizes Descartes who separated between res extensa (body) and res cogitans (consciousness), and proposes a concept of human being as sspiritually-body (embodied spirit) and bodily-spiritual (spiritualized-body.) The main core of Merleau-Ponty’s philosophy is to see human being in the unity of body-soul-spirit at once, without separation. Whilst Berger views that human being actually forms his world by following tendency and development of his—apart from psychology—socio- culture. Thence culture becomes main key of Berger’s philosophy
Merosot Aura Kebangkitan Seni Politik: Sketsa Falsafat Walter Benjamin
No full textThis article explains a thought of a philosopher, Walter Benjamin. His thought relates to the function of art that today changes i.e. just for fulfilling the political interests. The decreasing art, as mentioned, is particularly photography and film. As far as Benjamin is concerned, the photography and film that emerge as ‘art of politic’ are caused by Germany fascism, which has exploited those photography and film as its political vehicle. On the other hand, it is true that fascism succeeded to carry aesthetic into political stage. However, since fascism has authorized harshness and violence, as the result, such ‘political aesthetic’ is used for war
Gerakan Agama dan Politik di Mesir: Refleksi atas Ikhwān Al-Muslimīn dan Revolusi Pemuda Tahrir Square di Kairo
No full textEgyptian Revolution (Nile Revolution) in February 2011 was totally moved by the desire and struggle conducted by the Egyptian young people, without considering the tribal entity and identity, ethnic group, not even religion. The absence of Islamic yells and lack of significant role from Islamist groups, in the time of demonstration, indicated that the fascination of ‘ideological Islam’ has faded in the Pyramida country. In contrast, Muslim Arabian revolunionists did not anymore give priority to Islamic symbols in their socio- political great effort, other than to common values and ideals, i.e. democracy and freedom. This also occurred to Ikhwān al-Muslimīn movement, which is said now as completing a reformation of ideology and method. When previously the violation was their ultimate agenda in achieving the goal, whereas recently they have adopted a way of democracy. The experience of poltical-Islam depolitization in the country seemed to change Ikhwān al-Muslmīn to award superiority on negotiation and democracy
State Conflict Management in Multiculturalism: Lesson From Australian Muslim Experience
No full textThe movements of multiculturalism, multiethnic and multireligion in the Australian socio- demographic—as implication of migrant policy in the ’1960s—have supported the Australian government to conduct socio-political engineering based on multiculturalism as the state ideology. This policy is pointed to eradicate value and norm conflicts which have frequently existed in between ‘white people,’ in one hand, and immigrants, on the other. Australia seems more successful in handling over such conflict, as indicated from low- rate presentation of political, ethnical and religious-affairs harshness, including terrorism, compared to other countries, especially its neighbors. This implication of multiculturalism has also emerged in the progress of Muslim society which is protected by their cultural heritages that until now still endure and develop, although are still suspected as having conflict potencies, particularly Islamophobia attitudes from the Australian non- Muslims. There are positive and negative effects in the Australian policy of multiculturalism
Herbert Marcuse Tentang Masyarakat Satu Dimensi
No full textAs an inspirator of the new left movement, Marcuse’s doctrine on socio-political system is considered more radical than orthodox communist. His admirers even give to him a nickname ‘a prophet’: prophet who became inspirator for student revolution in 1968; prophet for hippy and flower generation; prophet who voiced their opinion; prophet who advanced phenomenon which emerged and threatened the world and human race. History has noted that man in the modern industrial community has opportunity to fulfill his needs. In fact, he is really hampered by repressive condition. The measure of rationality in the society is technological rationality. Man and society are within technological trap, domination and manipulation. Technology can replace man’s power not just in industrial field, but in whole life chain. Technology which was previously made to be emancipatorical tool from the natural wildness, now is used to coerce and repress human being. As such, the most dominant view in the modern industrial society is ‘repressive toleration,’ i.e. toleration that is impressed as giving great freedom, in fact it is coercive