Al-Tahrir: Jurnal Pemikiran Islam
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The Impact of Bektashi Penetration on the Ottoman Empire
Full text linkThis article aims to explain the role of Bektashi Sufism. It was practiced for centuries in the Ottoman Empire and is considered a branch of the Ja’fari school of Shia. The Imams of the Ahl al-Bayt (Shia) had developed and adapted to the style of Sufism that surrounded them. So far, the Shiites have conflicted with the Sunnis. Social penetration was successful, and many Bektashi followers declared that they had converted to Islam, like Christians and Jews. The problem of the sect adhered to by Bektashi is still being debated. Who is the Bektashi group? Are these groups Shiites or Sunnis? By analyzing and applying the theory of interpersonal relations and openness by the Bektashi group, which ruled out the Ja’fari Fiqh thinking to abolish differences in Sufism, Bektashi penetrated Sunni bodies. The writers used a literature study. It employed a descriptive and qualitative analysis to conduct a historical discussion of this unique Bektashi school of thought. The teachings of Bektashi affected the spirit of jihad of the Ottoman Turkish troops, who came from Christian prisoners of war. They won many victories with the guidance and support of the Bektashi group. Bektashi’s teachings are also compatible with religious tolerance, openness, and moderation inspired by various styles of thought and philosophy
FINDING COMMON GROUND: Balancing Muslim Burial Practices And State Law in Göttingen
No full textThis article discusses the burial practices of Muslims in Göttingen, Germany. Differences between Islamic law and German state law, both procedurally and substantively, have created problems for German Muslims in carrying out burials. Based on interviews with two respondents who have experience in caring for the deceased, the article argues that the burial process involves elements of both the implementation and neglect of Islamic law. Islamic law is evident in the process of bathing, shrouding, and offering funeral prayers for the deceased. However, during the waiting period between a person's death and burial, as well as during the burial process itself, the respondents leave Islamic law behind and follow the laws of the state. This approach is influenced by two factors: if the times for implementing both laws do not overlap, then German Muslims can apply Islamic law. However, if the times for implementing both legal systems overlap, German Muslims choose to follow state law. Additionally, during the burial process, German Muslims cannot fully implement Islamic law due to limited burial facilities. The limited cemetery space for Muslims prevents them from burying the deceased facing Mecca
Reviewing the Role of the Coordinating Board for Campus Da’wah Institutions (BKLDK) In Spreading Radicalism
Full text linkThis paper discusses a driving factor that contributes to the rising of radicalism on major campuses around Bandung. The research focuses on the Coordinating Board for Campus Da'wah Institutions (Badan Koordinasi Lembaga Dakwah Kampus-BKLDK), a sub-organization of Hizbut Tahrir Indonesia (HTI) campaigning Khilafah ideology around campuses in the Bandung area, West Java. The research deploys a qualitative method with data collection through participant observation ories in BKLDK activities, interviews with key informants, and document review. Referring to the circulation of Khilafah ideology carried out by BKLDK, this study argues that the rising of a narrative on radicalism among campuses is due to the absence of differentiation in understanding and handling radicalism itself. Focusing on the role of BKLDK, considered a radical movement, this organization and on spreading ideas without violence, precisely succeeded in mainstreaming Khilafah discourse among students on campuses around Bandung through a strategy of distributing leaflets as reading material and public discussions. Meanwhile, a government and campuses strategy to counterbalance the discourse of radicalism tends to generalize between the radicalism of ideas and radicalism as a violent movemen
Ethics of Da'wah Communication Through Social Media During the COVID-19 Pandemic in Indonesia
Full text linkIn normal situations, da’wah can be done face-to-face through ta’lim or Friday prayers, where the da’i and audience (mad’u) meet in a forum. However, such da’wah cannot be carried out in the Covid-19 pandemic situation, which has been running for almost two years. Instead, the preachers use social media such as Youtube, Instagram, WhatsApp, Facebook, and others to greet and provide enlightenment in the community. The problem is often found in social media content used by preachers with unethical language, sarcasm and lack of wisdom, especially those related to government prohibitions to reduce the risk of spreading the virus in houses of worship. Such as the prohibition of holding Friday prayers, Eid al-Fitr, Eid al-Adha, the prohibition of homecoming, holding ta’lim, and the commemoration of religious holidays, especially in the red zone category for the spread of Covid-19. This study examines the language content of da’wah communication on social media during the Covid-19 pandemic. Primary data sources are obtained from YouTube, Instagram, WhatsApp, and Facebook during the Covid-19 season. Secondary data is obtained from books, e-books, and relevant journals. This research is descriptive qualitative, with deductive and inductive thinking techniques. The research findings show that some preachers conveyed da’wah messages on social media with unethical, rude, and inappropriate languages to convey messages of a great and holy religion
The Urgency of Strengthening Islam Moderation in the State Islamic Universities
Full text linkThis study focused on how the concept of Islamic moderation was developed by PTKIN also the opportunities and challenges faced by universities. This paper aims to describe the role of state Islamic religious colleges in conceptualizing Islamic moderation and the opportunities and challenges of PTKIN in strengthening Islamic moderation in Indonesia. This research used a qualitative approach with descriptive-analytical type. Data obtained through in-depth interviews, observation, and documentation at four State Islamic Universities located in Central Java, West Nusa Tenggara, East Java, and Sulawesi. Data analysis used the Miles & Huberman analysis model, content analysis, and hermeneutic analysis. The results show that PTKIN has strengthened Islamic moderation by making it a method of thinking as well as a method of action. Conceptually, Islamic moderation is understood as values, thoughts, and actions that promote balance (in the middle) between two conflicting matters. PTKIN has enormous opportunities with human capital, institutional, political, institutional commitment, and moderate Islamic studies, as well as a very supportive environment for strengthening Islamic moderation in this country. However, the challenges also need to be addressed, both internally and externall
The Seizure of the Mosques as Public Spaces Between Dayah and Salafi-Wahabi Ulamas in Aceh
Full text linkThis research examined the contestation of Islamic clerical authority in the struggle for religious public spaces in Banda Aceh City, which occurred between dayah ulamas and Salafi-Wahabi group. A field-library-typed research was employed with qualitative analysis approach. The data was collected by means of interviews, as well as documenting and observing the phenomenon of contestation occurred between religious authorities. The data was then analyzed with a sociological approach combined with the social theories; discourse-power relations, public spaces and religious authorities. This study found that the contestation of religious authorities in public spaces between the two groups aims to seize and maintain the facilities of the religious public spaces; mosques, musallas (Muslim’s prayer rooms) and other da'wah spaces. Three constructions of socio-religious authority were found to build synergies in seizing the religious public spaces. First, the cosmological construction of religious doctrine and authority; Ahlussunnah wal Jama'ah and Ash'ariyyah as a doctrine and identity; Second, religious rituals and efforts to standardize the religion; Shafi'iyyah and Salaf ash-shalih; and Third, Places of Worship to confirm the existence of the movement of the two contesting groups. These three pieces of evidence stated that the contestation of religious authorities in fighting over religious public spaces in Banda Aceh City is not only concerned with the confirmation of doctrine and belief, but has expanded to fighting over access to social and economic facilities
ISLAMIC DISRUPTION: How Digital Platform Changes Religious Pattern of Muslim Society in Contemporary Indonesia
Full text linkThis study discusses the phenomenon of Islamic disruption among contemporary Muslims in Indonesia. There are three research questions discussed in this study; How is the existence of Muslim netizens in Indonesia today? What are the religious dynamics that occur among Muslim netizens in Indonesia? How does the disruption of Islam affect their religious patterns and behavior? By conducting an in-depth analysis based on the perspective of postmodern sociological theory, this study found three findings; First, contemporary Indonesian Muslims are Muslim netizens who have a high dependence on technology and information media with digital platforms. Second, the Islamic disruptions among native Muslims occur in two aspects, namely the aspect of worship marked by a shift in religious behavior from traditional rituals to modern rituals. Next is the education aspect, shifting the Muslim netizen's religious learning tradition which is no longer centered in the conventional space, but shifts to a digital-based virtual space. Third, religious disruption affects the religious culture of Muslim netizens through three elements; speed, surprise, and finally a sudden shift
Islamic Ethical Perspective of Environmental Abuse in Lagos State Nigeria
No full textThe mega city of Lagos is increasingly bugged down by environmental challenges threatening the developmental agenda of successive regimes since the beginning of the 4th republic. With an estimated population of 21 million people, the environmental landscape is replete with the shattering of the basic elements of nature- land, air and water- which sustain life as a result of human indiscretion in the treatment of the environment. Such abuses constitute daily challenges being addressed by various environmental agencies in the State. Many of such governmental efforts bordering on the management of the physical consequences of environmental abuse have really not addressed the unethical human conducts which more often than not precipitate such avoidable environmental convulsions threatening sustainable development. Contrastingly, religious establishment also on their own focuses on moral protection of the environment thereby revealing a glaringly dichotomy between the approaches. This widening gap is the focus of this paper. Using exploratory and qualitative methods, this study interrogates the Islamic integrated approach as it relates with the roles of Islamic advocacy platform (Minbar) and tool (Khutbah) in the sustenance of the ecological balance ingrained into nature ab initio by Allah
Discourse on the Authority of Sunnah and Hadith in the Perspective of Daniel W. Brown
Full text linkIslam in Western thought has a very bad brand image and relative image. One Orientalist named Daniel W. Brown criticized the hadith and sunnah of the Prophet Muhammad for their nonconformity with textual and contextual passages. The study aimed to find out specifically about Brown's understanding of Hadith and Sunnah, factors that influenced Brown in criticizing both. The method approach chosen in this study is the qualitative method, while the data used is sourced from literature studies in the form of works written by Brown himself and other people's works on Brown's work and thoughts. The results of the study mentioned that Brown is an orientalist who is an expert in the field of historians who explore and study hadith and Sunnah using data, and the propositions of the Qur'an and hadith. Brown criticized the Sunnah and hadith not for personal gain or by order, but he criticized them because he was an expert in history. Brown mentioned found two tendencies of understanding the content in hadith, namely, the restriction of traditionalist and modern scriptures
CHILDFREE IN THE QUR’AN: Reinterpretation of Al-Naḥl Verse 72 with Ma’nÄ Cum MaghzÄ Approach
No full textAbstract: Childfree can be interpreted as the view of a husband and wife who decide not to have children, which is often considered contrary to the one purpose of marriage in the Islamic perspective to have children. It is important to explain how the Qur'an respons to the polemic of childfree, while the Qur'an itself strongly echoes the urgency of having children. This article is qualitative descriptive research with a socio-religious approach and uses the hermeneutic theory of ma'na-cum-maghza as an analytical tool, this paper aims to analyze Surah Al-Naḥl 72 related to how the Qur'an talks about the pros and cons of childfree. This is done to prove that the Qur'an á¹£aḥīẖ li kulli zamÄn wa makÄn (relevant for every time and place) is used as a reference in solving contemporary problems. This research finds that Surah Al-Naḥl verse 72 it is clearly explained that one of the purposes of marriage is to have children, while the childfree decision contradicts the absolute purpose of marriage in the Qur'an, but in some conditions, if not possible to have children, such as a disease that endangers the mother's life when pregnant and giving birth to a child, it is permissible to decide to be childfree, but if it is only a matter of parents worrying about not being able to educate and raise their child properly, it is prohibited because in Al-Naḥl verse 72 Allah will also guarantee fortune for the children in a family. Keywords: Al-Qur'an, Childfree, Ma'na Cum Maghzaالملخص: عدم وجود الأطÙال (childfree ) باتÙاق بين الزوج والزوجة يعتبر ÙÙŠ كثير من الأØيان مخالÙاً لهد٠الزواج. Ùكذلك اهتم هذا البØØ« ÙÙŠ نظر سورة النØÙ„ اية ٧٢ Ù„Øصول الاجبابة ÙÙŠ مسآلة childfree. هذا المقال عبارة عن بØØ« وصÙÙŠ نوعي اعتمادا بمنهج اجتماعي ديني بØيث يستخدم نظرية التأويل ma'na cum maghza. وجد هذا البØØ« أن سورة النØÙ„ الآية 72 ØªÙˆØ¶Ø Ø¨ÙˆØ¶ÙˆØ Ø£Ù† Ø£Øد مقاصد الزواج هو الإنجاب ،بينما قرار الخلو من الأطÙال يتعارض مع الهد٠المطلق للزواج ÙÙŠ القرآن ØŒ لكن ÙÙŠ بعض الØالات إن لم يكن Ù„Øصول الأولاد بسبب من الاسباب الشرعية كمثل المرض الذي يعرض Øياة الأم Ùيجوز اتخاذ قرار بÙعل childfree.الكلمات المÙتاØية: القزآن، اية، ChildfreeØŒ Ma'na Cum Maghza Abstrak: Childfree merupakan salah satu fenomena terbaru dalam kehidupan masyarakat modern saat ini. Childfree dimaksudkan sebagai keputusan seorang suami istri untuk tidak memiliki seorang anak. Tentu saja fenomena ini mendapatkan beragama reaksi dari berbagai komunitas muslim khususya sebab dianggap bertentangan dengan salah satu tujuan pernikahan yaitu melangsungkan keturunan. Karena itu, artikel ini merupakan penelitian deskriptif kualitatif dengan pendekatan sosio-religius dan menggunakan teori hermeneutic ma'na-cum-maghza sebagai alat analisis. Makalah ini bertujuan untuk menganalisis surah al-Naḥl 72 terkait dengan bagaimana Al-Qur'an berbicara tentang pro dan kontra persoalan childfree. Hal ini dilakukan untuk membuktikan bahwa Al-Qur'an saḥīẖ li kulli zamÄn wa makÄn untuk digunakan sebagai referensi dalam memecahkan masalah kontemporer. Hasil penelitian menunjukkan bahwa dalam surah al-Naḥl ayat 72, melestarikan keturunan (memiliki anak) merupakan fitrah manusia dari adanya pernikahan, sedangkan praktek childfree bertentangan dengan tujuan asal pernikahan. Akan tetapi dalam beberapa kondisi tertentu dan terdapat alasan-alasan yang syar’i seperti penyakit yang membahayakan nyawa ibu dan sebagainya, maka keputusan childfree dapat dibenarkan.Kata kunci: Al-Qur'an, Childfree, Ma'na Cum Maghz