Al-Tahrir: Jurnal Pemikiran Islam
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Kerja Perspektif Al-Qur'an
No full textThe moslem ethics of life is based on movement as expressed in certain terms like al-sharÄ«’ah, al-tarÄ«qah, al-sirÄt, al-sabÄ«l and al-manhaj, that make sense of way and teachings to achieve good life. Islam obliges and gives appreciation of the achievements of Muslims. The Qur’an uses several terms to refer to such work; ”˜charity, kasb, juhd, ibtighâ’, sa ’yu and su ’âl. From this concept, the Qur’an considers work as noble, while begging is despicable. Work means thankful to God for the potential He bestows. The Qur’an promotes work not only because it is the way to achieve the wealth, but also because it possesses the its sacred value for the benefit of fulfilling livelihood. Therefore the work should also be done based on ethical values
Pendidikan Konselor Religius
Get PDFThe presentation of religious and spiritual issues is a common occurance in counselling. Are counselors competent to address this issue? This paper will address this issue. An exploration of the ways religion coming up in counseling will be discussed along with suggestions for its practices. The discussion will pay attention on the issue of educational counselor and the preparation for counselors to meet the spiritual and religious needs of their clients. In this paper this writer brings out discussion on counseling and its relation to religion through an attempt of rereading literatures in order to provide understanding as to how religion could be understood in the light of counseling. This paper also brings into focus the personality of counselor, and anything concerned to the relation of counseling and the religiousity of client. Issues of ethic for counseling in treating a religious client will be discussed as well. Thus, the discussion of religion and educational counselor will answer the question as to where it would lead to? In the lattest discussion of this paper, this writer’s suggestion on developing a subject of counseling and guidance in any universities offering Islamic Studies and on treatment of religious clients with religious approachment will be dealt with. From this point, this writer brings about a suggestion to the university
Perspektif Orientalis tentang Hadis Nabi
No full textAs the second source of Islam after the Qur’an, hadis is intresting to be studied by muslims as well as non-muslims (Orientalists). There are many differences between hadis studies according to Orientalists and Muslim scholars. The differences occur in accordance with their scientific tradition, beliefs, and points of view which are relatively dissimiliar. Muslim scholars see Hadis as the source of Islam that came from the Prophet Muhammad ”“ peace be upon him. It is the sayings or statements, doings, and approvals of the Prophet, meanwhile according to Orientalists, hadis was made by muslim community in the first and second age of Higra. It does not the sayings, doings, or approvals of the Prophet, but the sayings of common people which later transmitted and hang up to the Prophet. This article tries to explain critcal tradition of hadis among Orientalists along with the topicts such as the history of hadis studies among Orientalists, the attitudes of Orientalists toward Islam, generally and especially hadis, the Orientalist’s points of view about sanad and matn of Hadis. The analysis of this article also describe implication of the Orientalists viewpoints to the existence and probativeness of the Prophet’s hadis
Sejarah Evolusi Sunnah
No full textThis study tries to analyze Fazlur Rahman’s thought on the historical evolution of the sunnah as his response to some orientalists when he was in the West and to muslem scholars who had blamed him when he was in Pakistan. In fact, the study of Prophetic Sunnah applied by orientalists came up with conclution that the `sunnah is not original from the Prophet period. It is so since muslim scholars in Indo-Pakistan contradiction and are not in line with Rahman’s views of sunnah. In critizing the orientalists’s views of Prophetic Sunnah, Rahman tried to elaborate the historical contect of sunnah. According to him, the false views of orientalists were naturally caused by their overlapping perception of sunnah as the living practice and the concept of normative. For muslim scholars, Rahman realized the numerous thoughts among them. Rahman pointed out that evolution of sunnah was historically valid and originally sourced from Muhammad. It is the source of Islamic law. Rahman also said that sunnah is a living tradition of prophet’s Muhammad and a general umbrella concept
Aspek Dialogis al-Qur'an dalam Perspektif Pendidikan
No full textSome of the thinkers who emerged in the history of thought of Muslims complained of the low response of the Qur’an toward empirical reality and the needs ofcommunity. They were sure that it was because of the tradition of study of the Qur’an that Muslims developed until now is less dialogical approach in addressing the reality, and that the interpretation of studies so far is more dominated by the patterns offiqh, kalam, and mysticism, and only a little to do with the pattern of education. Yet the Qur’an actually views human as the object of education in a long process with the ultimate objective of happiness of the world and the hereafter. This process involves human in an intensive dialogue and it takes time. This paper offers a selection of verses of the Qur’an and then analyses it with a historical approach that the results will be the philosophical basis andfundamental principles of human education efforts to achieve perfect being. This paper concludes that the gradual way of revelation of the Qur’an shows that this holy book presents as a “book of education” that accompanies everyday life of man. Thus the study of the meaning of the verses of the Qur’an with a multidisciplinary approach is a must as a form of attempt to optimize the intake of ”divine nutrition” to human health in living his life
Dari Pewahyuan Progresif Menuju Tafsir Pembebasan: Telaah Atas Hermeneutika al-Qur'an Farid Esack
No full textPolytheism and unjust social power haven been conceptually rejected by the Qur’an. Unfortunattely, its religious message is not properly understood by many Moslem scholars. They interpret it to legitimate their own interests which are sometimes contradictory to the spirit of the Qur’an. This phenomenon happens in South Africa. Farid Esack, a Muslim intellectual in this region, proposes to read the Qur'an in different direction, namely to deconstruct reading which is according to him perpetuate political interest and oppression. Esack critically reconstructs tafsir-method of the Qur'an for the purpuse of liberating Moslems. To do so, he proposes the interpretation concept which is based on some principles and key words of the Qur'an. His concern of liberating Moslems is transparent in his hermeneutical endeavour. For that reason discussing Esack’s hermeneutics is still significant and relevant to the discourse on current Qur ’anic studies. Esack’s proposals are elucidated in this article
Kritik M. Mustafa Azami Terhadap Pemikiran Para Orientalis tentang Hadis Rasulullah
No full textOne of controversial conclusions of the orientalists’ study on the hadis is that the authenticity of the hadis is actually not as high as the Muslims believed so far, because none of the traditions of the Prophet is truly authentic from the Prophet, especially the tradition relating to fiqh. The conclusion was in turn confirmed that it is very difficult to trust the hadis literature as a whole as an authentic record of all the sayings and practices of Prophet Muhammad. The conclusion has thus aroused reactions from the Muslim researchers, among others, a leading researcher on hadis, Muhammad Mustafa Azami. Azamifound that doubts expressed by the orientalists in the system of sanad are due to the their methodological errors in studying on sanad material studies, that is because they generally did not examine the chain of transmission based on the hadis main books, but on the books of fiqh and sirah wich were prepared in different way from the hadis book. Azami refuted the conclusions of the Orientalists and proved the authenticity of the hadis in several ways, included comparing the hadis from many students’ collections with their teachers’collections of hadis, comparing the statements of the scholars from different times, comparing with the of written documents, and comparing the hadis with verses of the Koran related
Integrasi Kognitif dan Perilaku dalam Pola Penanaman Disiplin Santri di Pesantren Al- Basyariah Bandung
Get PDFThe training pattern at a pesantren community has until now been viewed as the best one. The pattern can simultaneously integrate both the cognitive and the behavior of the community. They are not only oriented cognitively by their leaders and teachers but also provided with the environment and living model. This is the case of Pesantren Al-Basyariah Bandung. The school of the Pesantren emphasizes a strict discipline of the day-to-day activities over all members of the community. So, every new members of the community will be informed of a book of discipline rules which also contains the rules of punishments for any offender. The Pesantren applies a tight control over the students, involving all units of the school institution, including student organization (OSPA), and other supporting community outside the school. The cognitive-behavior pattern of training has been proved effective at Pesantren AlBasyariah as a model of training
Islam dan Ahl al-Kitab
No full textThis study aims at understanding the perception of Nahdlatul Ulama (NU), Muhammadiyah and Hizb al-Tahrir leaders in Malang, East Jawa, about the relation of Islam with Ahl al-KitÄb, includes their implications toward social life. The result shows that there are varied concepts on the meaning of Ahl al-KitÄb. According to NU and Muhammadiyah, Ahl al-KitÄb are Jewish and Christian community who still or not recognize the oneness of Allah. Conversely, Hizbut Tahrir state that the term refers merely to Jewish and Christian who embrace the “genuine” theological system. In understanding the hadis, the three organizations are polarized into three models; combining pure Islamic sciences with modern sciences as performed by the NU’s followers (Nahdhiyin); applying contextual approach and modern sciences as used by Muhammadiyah; and focusing on text as Hizbut Tharir choose. However, although the three organizations have different understanding on the concept of Ahlal-Kitab, they they have no objection to establish social relationship with them
Menggagas Pendidikan Multikultur di Indonesia
Get PDFIndonesia with diversity of ethnic, culture, tradition, social group, religion, and so on, on the one hand, has aroused the dynamics of cultural diversity and positive civilization; on the other hand, it will even become the cause of conflict and disintegration, if it is not managed wisely and comprehensively. Multicultural education in Indonesia, however, should not only become an academic discourse, but it needs to be implemented in the concrete sphere, among them is in the education realm. Here, we need a conceptual frame in its implementation, so that the problem that emerges as the effect of the diversity and religiousness bias does not become a heavy burden of this nation. Multicultural education is a reform as well as the process of education which inculcate to the students the values and beliefs the importance of uniqueness recognition at every ethnic, culture, and other social groups. There are at least five scopes in multicultural education, they are (1) promotion to strengthen cultural diversity; (2) promotion to respect human right and other different people; (3) promotion to act based on his own way of life for every human being; and (5) promotion to the importance of equality and distribution of authority among different social groups