ILMU USHULUDDIN
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164 research outputs found
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AL-FARABI ON HUMANS
No full textThe Discourse about humans to this day continues to be actual and contextual and has always been an important issue. The question of who, what, and where humans are is still a matter of debate among scientists, philosophers, and theologians. In general, among philosophers, scientists, and theologians, humans are understood in three ways: First, the group that holds that humans are only material that occupies space, can be seen, touched, measured, counted, and so on. The second group is having a view that human nature is only the spirit. While the third group has a view that humans are made up of matter and spirit perfectly and simultaneously or consist of body and spirit (soul). This paper describes the thoughts of a Muslim philosopher, al-Farabī about humans. Al-Farabī is a Muslim philosopher who is known as al-Muʿallim al-Thānī (Second Teacher) after Aristotle who was nicknamed al-Muʿallim al-Awwal (First Teacher). An honorary title was given to him for his ability to review the thoughts of Greek philosophers, especially Aristotle. Humans according to Al-Farabī are two-dimensional beings. The physical dimension is in the form of a material body and the spiritual dimension consists of the soul (al-nafs) and spirit (al-rūḥ)
BAḤR AL-MADHĪ AND THE ESTABLISHMENT MOMENTUM OF ḤADĪTH STUDIES IN NUSANTARA IN THE 20TH CENTURY
No full textThis paper intends to strengthen the view that Islam vernacularizing happened in the sharḥ of ḥadīth that provided new distinctions in the meaning of the Prophet’s Ḥadīths. Baḥr al-Madhī Syarah Bagi Mukhtaṣar Saḥīḥ al-Tirmidhī written by Muhammad Idris al-Marbawi (1896-1989) provided quite copious data on this matter. Instead of obscuring the Prophet’s ḥadīths, the subjectivity, and locality of al-Marbawi as a Nusantara Muslim scholar enriches the contextualization of the meaning of ḥadīth so that the non-Arab communities can understand the ḥadīths well. The abundant textual data in Baḥr al-Madhī also confirmed that the study of Nusantara ḥadīths had been established in the 19th and 20th centuries AD. This paper strengthened Oman Fathurrahman’s thesis which showed that the roots of the Nusantara ḥadīths writing tradition have existed since the 17th century. On the other hand, this paper refuted several academics’ opinions such as Brown (1966) and Azra (1997) who said that the study of ḥadīths was stagnant
ḤADĪTH AND THE COVID-19 PANDEMIC: PRACTICE OF ISLAMIC STUDIES CIRCLE AT PESANTREN DARUS-SUNNAH, SOUTH TANGERANG
No full textThis study discusses how the Ḥadīth related to the pandemic and how the practice of a ḥadīth boarding school - Darus-Sunnah in South Tangerang, Banten, Indonesia- deal with this issue using a qualitative, and descriptive-analytical method with an anthropological-phenomenological paradigm, this research identifies and constructs their discussion on pandemic and their effort to deal with it. The study finds that Darus-Sunnah bases their discussion about the Covid-19 outbreak on Ḥadīth sources. It also finds that understanding the Prophet’s traditions can thoroughly help to prevent the spread of Covid-19 as the Ḥadīth sources suggest to avoid the possibility for the viruses to transmit to others, and recommend to collaborate between religious, government, and health care agents in combatting the pandemic
THE SOLAR CIRCULATION CONCEPT: COMPARATIVE STUDY OF NICOLAUS COPERNICUS AND FAKHR AL-DĪN AL-RĀZĪ
No full textThis paper highlights how the concept of solar circulation according to Nicolaus Copernicus in On the Revolutions of the Heavenly Spheres Book and Fakhr al-Dīn al-Rāzī in Tafsīr Mafātīḥ al-Ghayb about the concept of solar circulation, and how are the similarities and differences about according to both of them. The study shows that Nicolaus Copernicus and Fakhr al-Dīn al-Rāzī agree that the sun is the center of the solar system, but they differ on three things, for example, Copernicus believes that the sun only stays in its orbit, while Fakhr al-Dīn al-Rāzī convinced that the sun goes around the earth, and so on. This study is library research with the descriptive-analytical method and comparative approach.
THE CONCEPT OF ʿAQL AND BRAIN IN THE QURAN AND NEUROSCIENCE: A CONCEPT ANALYSIS OF NĀṢIYAH IN SALMAN’S TAFSIR
No full textThe purpose of this study is to analyze the meaning of Nāṣiyah in Tafsir Salman from a neo-scientific perspective. The development of neuroscience and Islamic education in this modern era is in line with the emergence of new findings, namely research about the meaning (Nāṣiyah) in the Quran which some commentators define as “the crown” or, in a neuroscience perspective ‘behind the crown’, namely the prefrontal cortex. Data of this research are sourced from literature studies through manual and digital searches, focusing on the Nāṣiyah interpretation paradigm in Surah al-ʿAlaq verses 15-16. Results of the study show that the meaning of Nāṣiyah is identical to the meaning (forehead). In Salman’s interpretation, what is meant by the crown is the brain, especially the prefrontal cortex. Therefore, Nāṣiyah is a neurobiological trace of the brain in the Quran. The discovery of the concept of Nāṣiyah as the neurobiological basis of the brain in the Quran will have broad implications for the development of the potential of ʿaql (reason) in Islamic education. The essence of Islamic education, of which is the development of the potential of reason as a manifestation of brain function (Nāṣiyah) in the Quran
UNDERSTANDING THEOLOGICAL INTERPRETATION IN TAFSIR DEPARTEMEN AGAMA REPUBLIK INDONESIA PRINTED 1996-1997
No full textThis paper aims to discuss the understanding of Islamic theology in Tafsir Departemen Agama Republik Indonesia. This paper mainly discussed the pattern of interpretation of the verses found in the Tafsir Departemen Agama Republik Indonesia, especially in interpreting the verses of kalam used as arguments by the Mutakalimīn. The primary sources were Tafsir Departemen Agama Republik Indonesia. In contrast, the secondary sources were works from rational and traditional mainstreams. This study find that several verses of the Quran were used as Naqlī arguments by rational and traditional mainstreams, which the Ministry of Religious Affairs then interpreted. This paper shows that the interpretation of the verses in the Tafsir tends to be somewhat closer to the rational-Mātūrīdīyah Samarkand style of thought, not the Muʿtazilaʾs rationale. On the other hand, it has very little in common with traditional mainstream, such as Ashʿarīyah and Mātūrīdīyah Bukhārā
POLYGAMY SEMINARS: BUILDING MASCULINITY VIA LIBIDINAL ECONOMY
No full textThis paper discusses polygamy seminars with three critical perspectives: religious commodification, hegemonic masculinity, and libidinal economics. In terms of religious commodification, polygamy seminars as a religious activity held in many places in Indonesia with quite expensive costs are economically beneficial. Regarding Raewyn W. Connell’s masculinity theory, polygamy seminars can be read as activities closely related to masculinity and femininity. The libidinal economic perspective of Jean Francois Lyotard helps see the relationship between religious commodification, desire, and capital in polygamy seminars. This article is an analytical descriptive study with quite extensive empirical data
WOMAN ULAMA\u27S AUTHORITY ON SOCIAL MEDIA
No full textThis paper discusses woman’s authority in social media, presenting how female scholars appear in social media and convey messages of Islamic teachings. This qualitative study finds that the concept of Maqāṣid sharīʿah was used by them in outlining their da’wah messages. The implication of using this approach leads them to explain religious messages textually and contextually. In practice, they take advantage of the opinions of previous Muslim scholars to support the messages they spread. The presence of women ulama who interact actively through online platforms provides opportunities for Muslim women to choose different information about Islamic teaching in a proportional and personal
RELIGIOUS DIFFERENCE AND THE COMMON GOOD: REFLECTION ON TOLERATION AND PARTICIPATION IN CONTEMPORARY AMERICA AND INDONESIA
No full textThis paper seeks to discuss the extent to which religious differences can contribute to the promotion of the common good. It asks if the religious difference is sufficient for the states and the societies to attain the common good across religious and ethical persuasions in multi-faith countries such as America and Indonesia. It is primarily an ethical-philosophical question but is also related to historical, sociological, anthropological, and political contexts. For many religious people, religious particularity and distinction – including its truth and superiority claims – is a significant element of identity and sense of morality, but religious difference alone is insufficient for attaining the common good. Religions provide motivations to act good or evil. Religions offer rich resources, be doctrinal, narrative, experiential and emotional, ethical, legal, social, material, or political, but because there are many, often conflicting religious and ethical values from within the same and across religious traditions, it is not enough for everyone to share their beliefs and accept each other’s exclusive claims. For religions to help improve the public good, religious agents have to negotiate their particular and distinct identities and universal moralities and reinterpret their beliefs and norms contextually in light of the plural societies in which they live. The governments should also allow multiple voices, including the religious, by ensuring toleration, freedom of conscience and worship, and right of assembly
THE IDEA OF RELIGIOUS MODERATION IN INDONESIAN NEW ORDER AND THE REFORM ERA
No full textIndonesia is neither a religious state nor a secular state though the majority of its population is Moslem. The relations between Islam and the state have once experienced strong tensions until it finally reached a consensus. However, this consensus had historically experienced distortions and complexities among Moslems themselves and between the Moslems and the government (state), during the New Order Era and the Reform Era. This article tries to describe the development of the idea of religious moderation in the New Order and the Reform Era and explore the views of the Moslem elites in relation to religious moderation policies and their implementation during the era of President Soeharto and in the era of open democracy after the fall of the authoritarian New Order regime. This research relies on an in-depth analysis of academic references and literature. The study shows that there are differences in the aspects of thinking and configuration of Moslem actors in relation to the policy and implementation of religious moderation in the two eras. The research showed that the efforts of the majority of religious people in Indonesia in campaigning for religious moderation intellectually, culturally, and politically by any means, models, modifications and different actors according to the context, challenges, and the spirit of the times had never been faded away so it can not be extinguished