Al-Tahrir: Jurnal Pemikiran Islam
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MEMBANGUN DAMAI MELALUI MEDIASI: STUDI TERHADAP PEMIKIRAN HAMKA DALAM TAFSIR AL-AZHAR
Get PDFScholars have formulated theories on conflict and designed its resolution on the basis of their expertise. They may come from various disciples and backgrounds, such as economics, law, sociology and even religion. In the context of Islamic religion, Muslim scholars use the verses of the Qur’an regarding conflict and extract their meanings through exegetical thematic method. This method offers explanation of conflict resolution from the Qur’anic perspectives concerning the verses on multiculturalism. But how are the multicultural verses understood? This article elaborates Hamka’s model of exegesis on multicultural verses in his work of Tafsir al-Azhar on conflict resolution. It shows that the Qur’anic verses not only have resolution principles but also give instructions on how to apply them. The terms used by the Qur’an include al-ta”˜aruf, al-arham and al-taqwa. These concepts promote mediation that is applicable in various contexts of conflict such as in family, society, custom and law. Multiculturalism verses in Hamka’s model also offers phases of conflict resolutions, beginning from clarification to planning and mediation control. His offer, at least, stimulates Muslims’ awareness about Islamic unity and human unity
HUBUNGAN MUSLIM DENGAN NON-MUSLIM PERSPEKTIF ULAMA BUGIS
Get PDFQur’anic exegeses have many variants in terms of sources, methods and languages. Some Qur’anic exegeses using tah}li>li> or mawd}u>’>i method are even written in a local language. This article elucidates the Bugese Muslim scholar thoughts in their work Tafsere Akorang Mabbasa Ugi regarding Muslim and Non-Muslim relations. Using historical approach and content analysis, the author traces the thematic Qur’anic verses on Muslims and non-Muslim relations and the actual practices of interactions between the Prophet Muhammad and non-Muslims. It shows that the verses do not limit interactions and cooperation in the name of religion. Such interactions are limitless to non-Muslims. The acknowledgment on the existence of others and the prominence in ethical attitudes towards them are keywords in maintaining harmonious and tolerant interreligious communication and relations. There are universal and particular values of religion. While the universal values serve as a common denominator for all religions, the particular values are specific to each religious tradition that must be fully tolerated and respected because these are sensitive aspects that may stimulate conflicts
POTRET KONFLIK KEAGAMAAN MASYARAKAT TANGERANG BANTEN DAN RESOLUSI KONFLIK BERBASIS MULTIKULTURALISME DALAM ISLAM
Get PDFConflicts still occur invariably in Indonesia although their volumes are lesser than the previous decade. However, their patterns and causes are largely still the same, in which the issues of religion, religious celebration or observation and theology are predominant. This article aims to explore sources of social conflict between the community members affiliating with Nahdlatul Ulama (NU) and those of Muhammadiyah. It examines the triggering factors and the patterns of the conflict. It also analyzes the processes of this conflict resolution which are based on the concept of multiculturalism in Islam. The data of this anthropological study were collected through both interviews and observasion and are analyzed qualitatively. This study shows the roots of the social conflict between the members of Nahdlatul Ulama and Muhammadiyah revolved around the issues of religious celebration, rituals and epistemic interpretation. Stigmatization, misunderstanding and exclusivity often stimulated the conflict. The concept of Islamic multicultularism must be implemented to manage Muslim internal religious relations especially in Tangerang, Banten, to settle such conflicts
AWAL RADIKALISME ISLAM: PENYEBAB KEMUNCULAN KHAWA
Get PDFIn Islamic history, the emergence of khawarij is considered to be the first seed of Islamic radicalism. Studies on this radical group cannot be separated from the period of early Islam when it emerged. As a political movement and school of theology, this group was shaped by the social and political constellations in its time. This article traces the historical root of this early radical group in Islam. Historians argue that the birth of khawarij was caused by political cleavage and tension upon Caliph Ali ibn Talib and Muawiya ibn Sufyan friction. However, the embryo of khawarij was in fact discovered during the time of the Prophet represented by Dhu al-Khuwaysirah in the course of the post Hunayn War. Various factors spurred the rise of khawarij, ranging from geographical factor, fanaticism, Shiffin War to provocation from Abd Allah ibn Saba’. Khawarij developed as one major stream in Muslim theology and broke into several extreme and radical splinter groups. The development of khawarij covers three phases: religious thought, political movement and political power.Keywords: khawarij, developmental phase, oppositio
MODEL PENGEMBANGAN PENDIDIKAN AGAMA ISLAM BERBASIS MULTIKULTURAL
No full textAbstract: This study aims to discover principles of and philosophical basis for multicultural Islamic religious education. This study is important due to ineffective application of Article 13A of National Education System Law that could endanger national education and unity of the nation. This is a library research that analyzes the Qur’an, hadist and scholarly views to formulate basic principles for multicultural Islamic education. The results of this formulation are used to compose curriculum, syllabus, teachers’ and students’ competence, model of learning and evaluation. This study argues that approaches to religious learning having been applied so far in schools need to be reformulated and accorded to the multicultural context of Indonesian society because they tend to create intolerant, exclusive and egoistic students and emphasize personal piety. Education should not only teach students how to think critically but also how to live side by side with others peacefully. This idea must be included in learning processes so multiculturalism and are applied through such processes
Hulul, Ittihad, dan Wahdat al-Wujud dalam Perbincangan Ulama Zahir dan Batin
No full textAbstract: When prophet Musa, prayed to Allah , he requested to be able to see Him directly. But when he was shown to a mountain , he saw the mountain blasted and crushed and he was thrown away and fainted. Allah is not to be seen physically (Sufi metaphysics and gnosis (al-ma’rifah, ”˜irfan), because physical appearance we can see, sometimes, can make a bias to our perception and make our decision wrong.. To be close to Allah forever in such a way can not be easily reached not only because of limited abilities of our senses but also because all decision we have made are as the product of empirical, and descriptive rationality, while Allah is the most absolute existence of the Supreme Being. Thus, to be close to Allah through senses means to restrict His absolute Almighty God as the Supreme Being, to narrow His traits of God and to reduce His soul of absoluteness. However, it does not mean that to communicate with Allah (the experience of mystical union or direct communion with ultimate reality), is like to communicate in an empty tube, “.. In fact, there are many scholars of mysticism (Sufism) who can tell their spiritual experiences about the greatness and dignity of God through meditation and spiritual insight (Mujahadah, muqarabah, and muraqabah) where Islamic mysticism seeks to evaluate, contemplate and purify the human soul. Their spiritual experience in peace and harmony with God the Al-mighty is called hulul, ittihad and wahdat al-wujud. The differences of experience between both rational and intuitive reasoning causes human tragedy to the scholars of mysticism like al Hallaj, al-Suhrawardi, and Shekh Siti Jenar.. Actually, this conflict should not happen if each side could keep their emotion academically, and respect their differences each other. Why? Because this conflict, eventually, causes the development of Islamic science become stagnancy like today
Serat Suluk babaraning Ngelmi Makrifat Wasiyat Kala Kanjeng Nabi Kilir
No full textAbstract: Suluk (mysticism or sufism) is a mystical world that isvery personal in terms of peace of mind and spiritual needs. Inshort, mysticism can be defined as the love of the Absolute (divine).Material object in this study is a single manuscript titled SeratSuluk Babaring Ngelmi Makripat Wasiat Kala Kanjeng Nabi Kilir(SSBM), the literature describes the knowledge of the ProphetKilir makrifat legacy (read: Khidhr) to Sunan Kalijaga or SyekhMelaya. Khidhr was a prophet who told in the Qur’an (al-Kahfi:60-82). In this study, researcher focused on two things: attitudesin SSBM and their relevance for society in the modern era. Thisresearch is a form of qualitative research that concentrates on theanalysis of text. Reading of the text is done in two ways: heuristicsand hermeneutics. The results showed that the fibers text SSBM anuanced Islamic religious literature belonging to Java popular.However, the expertise of the poets of the past in working-knowledgeliterature making such knowledge in a kind of text into knowledgethat seems real local wisdom and Java knowledge is not just theresult of acculturation
Hukum Islam dalam Pergumulan Politik Hukum Nasional Era Reformasi
No full textAbstract: This paper describes the existence of Islamic Law in the plurality of national law amidst the process of the tug of political struggle of national law in reform era. This discussion is focused on the following; first, the struggle of religion, law and politics in Indonesia; second, the development of Indonesian law and politics of law in reform era; third, the opportunities and challenges of Islamic law in the middle of the plurality of national law in reform era. This paper was as a result of library research using legal normative status, historical, and sociological point of view. The result of this study was that the struggle of religion, law and politics in Indonesia was as a process of symbiosis mutualism. Every religion has the same rights in a democratic frame of Pancasila and the 1945 Constitution and the government is as its regulator. The development of law and political law of the reform era indicated that the presence of political sciencetific engineering of Dutch law had resulted in positive law in Indonesia which had not met the legal awareness of the community. In fact, the opportunities and challenges of Islamic law in the middle of the plurality of national law of reform era are formulated in three aspects. Politically, the weak parliamentary support in the National Legislation Program PROLEGNAS) affects the existence of Islamic law. Philosophically, the internal conflict in the understanding of Islamic law sometimes marginalize Islamic law itself. And sociologically, only few values of Islamic law are absorbed in a national scale
Implementasi Wakaf Produktif di Indonesia Pasca Berlakunya UU No. 41 Tahun 2004 tentang Wakaf
No full textAbstract: Before enacting the law No. 41, 2004 about Islamic pious endowment (waqf), endowment in Indonesia was only meant for immovable properties. This endowment, then, tended to emphasize more on the aspect of preservation of endowment objects rather than the productivity aspects. What was called the productive endowments at that time, then, became a analytical discourse but had not gained the legal endorcment yet. This paper describes the implementation of productive endowment in Indonesia after post enactment the Law No. 41 of 2004 on Waqf. Productive endowment in Indonesia has grown up into two models: endowment in the form of money through Islamic banks and in the form of grant money used as the venture capital of productive endowment development programs from Ministry of Religious Affairs aimed at developing endowment in various sectors of the real economy throughout Indonesia. However, two models of the productive endowment have not gotten enthusiastically reception from the public at least due to two factors. First, the public perception of waqf are understood as mere worship which has nothing to do with the matter of economic development. Second, professionalism in managing Nazhir waqf is so low that make many endowments in Indonesia unproductiveconomically
Tasawuf Sebagai Basis Tasamuh
No full textAbstract: This article tries to analyze the articulation of tasa>muh} as any form of recognition of difference. Tasa>muh} can exist if there is recognition of the diversity of thought. Therefore, the existence of tasamuh can be meaningful if it is present in a pluralistic reality. On the other hand, the articulation of tasa>muh} can also be presented from the values of sufism, namely by putting the reality of God as a mirror of life. Phenomena of the universe is the God’s manifestation. Therefore, all the phenomena of nature is already acknowledged its existence by God, because He created it. Then, when the articulation Tasamuh presented through this understanding, then it can be a social capital in order to build a more moderate social order