ILMU USHULUDDIN
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AHL AL-KITĀB THROUGH THE INTERPRETATION OF THE TARTĪB NUZŪLĪ IZZAT DARWAZAH
No full textThis article aims to describe the exclusiveness of the interpretation of the tartīb nuzūli model (an interpretation written based on the sūrah order) by Izzat Darwazah in his interpretation, Tafsīr al-Ḥadis. This article found that some ahl al-kitāb is disbelievers (kāfīr), while others are muʾmin. The term ahl al-kitāb is not only used by Jews and Christians but as Majūsī, Ṣābiʾīn, and others also receive books from Allah they also can be categorized as ahl al-kitāb. This article used a thematic interpretation method by collecting verses talking about ahl al-kitāb, and the discussion was carried out using a content analysis approach. We compared Tafsir al-Ḥadith written by Izzat Darwazah and other interpretation works. We concluded that not all ahl al-kitāb have similar attitudes to Prophet Muhammad and Muslims. Based on the Quran revelation order, as the basis of Sūrah’s order in writing this interpretation, Izzat Darwazah explained that the Quran describes the ahl al-kitāb in Mecca as softer than those in Madinah. Ahl al-kitāb in Mecca admitted the existence of Muhammad as the Prophet and Apostle and accepted the truth of his treatise, The Quran. Even they left their old faith and moved to Islam. Then, marriage and food exchange between Muslims and non-Muslims were allowed by the Quran as a big step in the road map of tolerance between Islam and other religions
THE USE OF DAIF HADITHS ON VIRTUES OF DEEDS (FAḌĀʾIL AL-AʿMĀL) IN ISLAMIC PREACHING: STUDY OF SOME MAJELIS TAKLIMS IN SOUTH TANGERANG
No full textThis article describes the use of daif hadiths about the virtues of deeds (faḍāʾil al-aʿmāl) used by preachers at four majelis taklims in South Tangerang-Banten. This article is a qualitative, descriptive, and analytic study. This study found that the majority of preachers delivered their preaching regarding the virtues of deeds (faḍāʾil al-aʿmāl) by presenting daif hadiths. They stated that daif hadiths may motivate jemaat (congregations) to do various good deeds as long as they do not contradict the Quran and ṣaḥīḥ hadiths. However, one majelis taklim refuses to use daif hadiths, even for the theme of virtues of deeds, and only uses ṣaḥīḥ hadiths in lectures for its congregation (jemaat)
SUFISM AND ECONOMIC RESILIENCE: TRAJECTORY OF TAREKAT NAQSYABANDIYAH-KHALIDIYAH BABUSSALAM (TNKB)
No full textThis article provides updated information on the tarekat following the entrepreneurial bankruptcy in the Tarekat Naqsybandiyah-Khalidiyah Babussalam (TNKB). This study charts the TNKB trend regarding the spiritual institution’s economic toughness. This research asks how TNKB will be able to continue operating if its founder no again walks away from entrepreneurs and what other economies may emerge in his place. Findings from the study show that the entrepreneurial bankruptcy of TNKB entrepreneurs is strongly tied to the conflict of the leader, which is exacerbated by Tuan Guru’s need to concentrate on other issues. Uang salam originated as a substitute for a new economic source to preserve the TNKB. Uang salam is a practice that persists until it eventually makes room for commodification. Commodification is a tactic used by TNKB as part of its survival plan after the entrepreneurial bankruptcy so that it can continue to exist and advance up to the present
HELL IN IBN ʿARABĪ ACCORDING TO AL-SHAʿRĀNĪ
No full textIbn ʿArabī and his teachings were enormously influential and controversial in post-classical Islamic thought and Sufism. Attitudes towards his ideas ranged from sympathy and admiration to outrage and denunciation as disbelief. One major champion and interpreter of Ibn ʿArabī was the Egyptian Sufi ʿAbd al-Wahhāb al-Shaʿrānī, who believed that the Andalusian mystic was divinely inspired and an outstanding source for many religious sciences. Al-Shaʿrānī ‘s contribution to the Akbarian tradition has been largely neglected by modern scholars, who have tended to consider him a simplifier of Ibn ʿArabī’s teachings. This article aims to advance our knowledge of al-Shaʿrānī’s engagement with Ibn ʿArabī by examining his treatment of Ibn ʿArabī’s controversial belief that the heat and chastisement of hell will eventually terminate, even for Iblīs. It shows that al-Shaʿrānī’s tendency to stress Ibn ʿArabī’s orthodoxy while criticizing or avoiding some of his views and dissociating the Greatest Master from them, which he shared in part with the Shādhiliyya, is reflected in his engagement of this issue
A REVERBERATING ECHO FROM THE FAR PAST THE ROLE OF THE ASMARAKANDHI IN JAVA’S ISLAMIZATION PROCESS
No full textThe Asmarakandhi, which is a Javanese translation of an Arabic book entitled Bayān ‘Aqīdat al-Uṣūl by Abū’l Laith Naṣr b. Muḥammad al-Samarqandī (d. 373/983), is to be discussed in this study. Abū’l Laith’s text belongs to the earliest theological primers in Java, possibly first introduced on Java’s North Coast by Chinese merchants from the Ḥanafī legal school. For many centuries, Asmarakandhi was an authoritative source for new students of Islam before it fell into general disuse during the course of the twentieth century. Contrary to common belief, Abū’l Laith’s text is not as simple as it seems, containing several controversial issues.
IMPLEMENTATION OF RELIGIOUS MODERATION PRACTICES IN MINORITY ISLAMIC VILLAGES IN SEA VILLAGE, PINELENG DISTRICT, MINAHASA REGENCY
No full textThis article is a study related to religious moderation in minority Islamic villages. Moderation of religion in the Muslim-Christian community in Sea Village, Pineleng District is going very well in social interactions and activities. This study raises the issue of how the practice of religious moderation in socio-religious life in a minority Islamic village in Sea Village. The purpose of this study is to describe the practice of religious moderation in socio-religious life in a minority Islamic village in Sea Village. The method used in this research is descriptive-qualitative with a phenomenological approach. The results showed that the practice of religious moderation in the socio-religious life of the Muslim community in Sea Village was applied in social activities, religious activities, and political activities and “village” leadership. The implication of this research is as an effort to maintain cohesiveness and increase religious moderation that has been implemented and maintain it continuously from generation to generation to become a miniature of religious moderation in North Sulawesi
RELIGION AND THE POLITICS OF NATIONALIST THOUGHT: COMPARATIVE ANALYSIS OF HINDU NATIONALISM IN INDIA AND MUSLIM NATIONALISM IN INDONESIA
No full textThe rise of religious nationalism in recent decades in developing countries has sparked attention among scholars. This article seeks to explore the political and cultural dynamics of the contemporary resurgence of religious nationalism, many of them reflected in Hindu nationalist in India and Muslim nationalist in Indonesia. We address the following question: What are the likely factors for religious-nationalist movements coming to the center stage of nation-state politics? Using the historical-institutional approach to religious politics, we argue that the forces that have driven the resurgence of religious nationalist were the interaction between the institutional design of the nation-state and the considerable opportunities for change – in a certain period of political crisis. Embedded in the issues of the institutional challenge is another series of questions that this article will address. There are variations in how and when religious-nationalist politics emerged. Why, for example, did the rise of religious politics occur in such varying ways, for instance, through a political party in India and civil society movements in Indonesia? Why did regimes or governments that promoted secular ideologies in India and Indonesia lose their hegemonic position? The answers to these questions are also largely historical-institutional. By focusing on how political institutions shape political dynamics, we suggest that institutions shape social and political outcomes, they necessarily affect people’s behavior as reflected in the politics of religious nationalism
THE SIGNIFICANCE OF LINGUISTIC APPROACH IN SHARḤ ḤADĪTH OF MIṢBĀḤ AL-ẒALĀM BY MUHAJIRIN AMSAR
No full textThis paper strengthens the research of Shittu and Adebolu (2016) confirming that Arabic language science: semantics, naḥw-ṣarf, and balāghah has an important role in understanding ḥadīth. In addition, this research also strengthens Asmaʿ al-Khatab and Ali Younis affirming that the Arabic style of ḥadīth in terms of balāghah can provide a more comprehensive understanding of the historical facts of ḥadīth and the substance of ḥadīth teachings. In particular, this research concludes that Muhajirin Amsar (d. 2003) as one of the Indonesian ḥadīth experts has a deep concern about understanding ḥadīth with a language approach. This is proven by the study of semantics, naḥw-ṣarf, and balāghah in the Miṣbāḥ al-Ẓalām as a work that explains the legal ḥadīth of Islamic law
FUNDAMENTALISM AND RADICALISM IN ISLAM: AN EPISTEMOLOGICAL APPROACH
No full textThis paper attempts to examine how fundamental-radical epistemology forms after the return of the power of Taliban in Afghanistan. To arrive at this topic, the author would firstly review the terminology and historical roots of fundamentalism-radicalism, and the factors that caused its emergence and its characteristics. The author uses a historical-phenomenological approach in doing the literature research to write this article. In analyzing obtained data, the author is using descriptive-analytical, historical, and holistic techniques. The results found are: first, the emergence of the understanding of fundamental-radical, which was initially only a political phenomenon, turned out to lead to systemic violence, actual violence, action, and symbolic violence. These are still threatening humanity because of the characteristics of their movements that are unwilling to communicate and attempt dialogue with relevant groups. Second, the factors behind the rise of radicalism are two, namely: socio-political factors and religious-related emotional factors. Third, the epistemology of fundamental-radicals lays only on literal and textual understanding. According to them, the truth lies in the understood sacred text, as it is
REDUCTIVE CONSTRUCT OF RELIGION IN THE FRAME OF SECTARIAN THEOLOGICAL INTERPRETATION
No full textThis article elucidates contradictory religious arguments. Religion substantively carries messages of salvation and guidance of truth from God. But when it is practiced by humans, substantive religious messages were reduced and replaced with contradictory religious expressions that eradicated the substantive messages of religion itself. Conflict and violence in the name of religion is a real phenomenon that the substantive religious teachings lost its essential message of religion. An important question to be answered in this article is how does the process of religious reduction occur if it is reviewed from the character of theological interpretation produced by theologians? A literature study of this article about the tension, conflict, and violence in the name of religion shows that the reduction of the face of religion is due to the product of sectarian, fanatical, and untolerant. These findings strengthen previous studies about the influence of theological patterns towards religious attitudes of their adherents