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Konsep Being Perspektif Filsafat dan Islam
No full textThis article discuss the concept of being in the perspective of existentialism and Islam. The closest similarity to the word “being†is to on (Ancient Greece), as the word of einai, to be (on, onta). For Parmenides, “being†(to on) is one, eternal and unchanging. Gabriel Marcel calls the way the human being with the term être-au-monde, etre in carne, geist-in-welt. Martin Heidegger uses a formula being in the world to characterize human life. Being in the world as a feature of human life, human beings are in the situation. Living in a world of concrete means that there are human relationships with the situation. Sartre said that the real one where there are two, namely: I’etre en soi and I’etre pour Soi. For Sartre, I’etre en soi is the idea that only a concrete phenomenon has ontological status; only something concrete is real. Unlike the being-in-itself, for Sartre the concept of being-for-itself is a state of being that comes with the awareness and self-control. The concept of being (wujûd) by Suhrawardî is a mental concepts (mahfûm) that do not have the type and diferensia. In the illumination philosophy of Suhrawardî, the idea of ​​wujûd can not be separated from nature and depiction of light. The philosophy of wujûd by Mulla Sadrâ stands on three basic principles of fundamental importance. These three principles are as follows: wahdat al-wujûd, tashkîk al-wujûd, and tashkîk. While Mohammad Iqbal emphasis on metaphysics and anthropological philosophy. Iqbal gives greater emphasis on more concrete dimensions, namely khudi (ego)
Poligami Perspektif Ulama Banjar
Get PDFThis article attempts to discuss the views of Banjarese ‘ulama and the legal method used in responding to the issue of polygamy. The Banjarese ulama interviewed are nine. This study reveals the existence of different opinions among the Banjarese ulama. There are many ulama who accept polygamy, the minority being not too rigid in terms of conditions for polygamy, while the majority emphasize rigid conditions. However, there are ulama who reject polygamy due to various considerations and recent conditions. The desire to polygamy can be tolerated, but the conditions are required. The difference of opinions between the Banjarese ulama cannot be separated from the method of Islamic law used in understanding this phenomenon. If related to uṣūl al-fiqh, most views of the Banjarese ulama with regard to polygamy can be concludedas using the method of istiḥsÄn and dharī‘ah
Mediasi Lokal sebagai Model Utama Penyelesaian Kasus Perceraian Masyarakat Muslim Kalisat Pasuruan
No full textThis article analyzes the background of the legal pattern of the community at Kalisat Pasuruan in making local mediation as the main model to resolve divorce cases. This study uses a socio-legal approach with the Legal System Theory initiated by Lawrence Meir Friedman. This article is based on the emergence of the Supreme Court Regulation on Mediation in order to change the image of the Religious Courts from judicial paradigm to dispute resolution paradigm, including in divorce cases. The mediation in the case is imperative and the denial of mediation process in the court results in the cancellation of the decision by law. This study concludes that the alignment of the Kalisat community towards local mediation is much more due to non-legal factors which are categorized into elements of legal culture than to structural elements or legal substances. The legal culture element that is intended for example concerns the understanding of the Kalisat community on the teachings of their religion, their perceptions of the proceedings in the Religious Court in resolving divorce cases, or other factors such as the emotional closeness between them and community leaders who are local mediators
Tasawuf antara Penafsiran Normatif dan Sosiologis dalam Pemikiran Ibn Khaldūn
No full textThis study takes up the challenge of investigating Ibn KhaldÅ«n’s concept of tasawuf by relating it to his overwhelming idea of al-‘UmrÄn. The man has been widely known for his innovative assessment on various issues relating to society, organization, civilization and above all, forms of knowledge. He has been acknowledged as a pioneer and father of modern sociology. Nonetheless, little has been done to study his thought on Sufism and how this form of knowledge works in social context. Ibn KhaldÅ«n himself has not worked out to explain this problem. But one may reconstruct it within his comprehensive concept of al-‘UmrÄn, which is understood by some as a form of theories on social organization. It is toward this aim that this study is carried out. It argues that in Ibn KhaldÅ«n’s mind, tasawuf a) is part and parcel of his notion of social organization without which a society may not emerge; and b) society has its roots not only in material, civilisational and biological needs of both man and society, but also in their spiritual needs. This spiritual need in its turns is the very motives why many undertakes spiritual quest. It is also, socially speaking, the raison de’etre for social cohesion to emerge. Hence, Ibn KhaldÅ«n’s sociology of tasawuf as it were, has its epistemo-logical underpinning in his implicit idea of spiritual cohesion in society.
 
Implementasi Psikologi Humanistik Carl Rogers pada Tradisi Lokal Nyadran di Jambe Gemarang Kedunggalar Ngawi
No full textThe article discusses nyadran celebration in the village of Jambe Gemarang Kedunggalar Ngawi with a humanistic psychology’s Carls Rogers. The community welcomes the enthusiasm for nyadran, because the event has meaning for abangan community in carrying out the ritual. The enthusiasm of the community with the preparation of ritual ritual: gambyong dance complete with sinden (handlebar), tumpeng, cleansing, offerings and drinks. The purpose of nyadran is for the safety and well-being of the village community of Jambe Gemarang. The humanistic psychology of Carls Rogers contributes to analyzing the implementation of nyadran in building relationships or communications among citizens. The community’s belief in rituals is significant, in particular the belief in sendang as a source of springs and large trees. The behavior of the people who believe in the ritual nyadran image of people who love local traditions and have a personality organism against the positive potentials of the community Jambe Gemarang. The nyadran ritual gives birth to a mature personality and a form of self-actualization of a prosperous society and has the pride of the nyadran tradition as (selfregard) formed from its experiences
Pemikiran dan Praksis Dakwah Sufistik M. Fethullah Gülen
No full textThis article discusses a study of the existence of Sufism of the contemporary Islamic preaching of M. Fethullah Gülen. The thought of Gülen’s Islamic preaching originates from his view of Sufism as the spiritual life and the journey of a human life to achieve happiness in this world and hereafter. This thinking evolves and can be accepted by the global community in the contemporary era. This thought disseminates the ideas of love, tolerance, and pluralism and receives attention from over 160 countries. Then, the praxis of the Gülen’s Islamic sufi preaching manifestes into Islamic preaching practices with a methodical system that emphasizes the hizmet movement with the philanthropist and contemporary media tactics. This praxis exists in its role of producing the golden generation progressively, contributing to an increase in the positive image of Islam and Muslims and moral development of the world community
Optimalisasi Pendidikan Islam melalui Pembelajaran Berbasis Cara Kerja Otak
No full textThis article is concerned with the idea of optimali-zation of Islamic education through brain perform-ance-based learning. As one of the complex part of human body, brain always develops and is able to learn of its-self. The learning process which is appropriate with the work of brain is intended to attract students in order to promote their awareness and have their knowledge stored solidly in their memory. Therefore, the learning process should consider the works and functions of each component of brain: first, reptile serves to regulate the heart and breath; second, lymbic system serves to regulate the system of body immunity, hormon, family need, social stratification, sense of belonging and the realm of emotion; third, neo-cortex serves to regulate the logic, respond something with reason, and control the world of creativity. Teachers should direct students to their human existence that they are the creature of God. This means that what is taught and learnt should be dedicated for individual and social life as a means of worship and service to God
Pilihan Rasional Kiai dan Desain Pendidikan Toleransi di Pondok Pesantren Tebuireng dan Nurul Jadid
No full textThis article discusses the role of kyai and the learning design used in educating tolerance in two pesantrens, namely Pesantren Tebuireng of Jombang and Pesantren Nurul Jadid Probolinggo. The two pesantrens educate their students to internalize and actualize tolerant value and attitude. However, the value of tolerance is not taught formally like other subjects, but rather developed through informal learning and examplary model by the kyais in both pesantrens. As the kyais in both pesantrens have inclusive views and tolerant attitudes in the context of pluralistic society, the students learn from their tolerant views and attitudes, and adopt this value in their daily activities. Using Coleman’s rational choice theory, it can be argued that the kyais of both pesantrens have consciously adopted the value of tolerance as one of the important instructional values. Therefore, it can be concluded that pesantren is the place of seeding the values of tolerance, while the learning design used by pesantrens can be called “tolerance exhibition modelâ€
Tinjauan Hukum Islam tentang Praktik Jual Beli Sayur Melalui Wakālah di Desa Krisik Ponorogo
No full textThe article seeks to analyze the transaction of vegetables through wakālah method in Krisik Village Ponorogo from Islamic legal perspective. Wakālah requires four important elements: the person who gives a trust (muwakkil), the trustee (muwakkal or wakīl), the deed (muwakkal fīh), and the transaction statements (ijāb-qabūl). The transaction of vegetables in Krisik Village is done in an unusual way. In many areas, the brokers usually buy all farmers’ crops at once and pay for the farmers in-cash. In Krisik Village, the brokers, however, first of all, sell farmers’ vegetables into markets. The brokers will pay the farmers for their vegetables afterward. It means that the brokers do not pay for the farmers in-cash. It is also found that the farmers and brokers in Krisik Village make an uncommon agreement ('aqd), in which they agree to reduce the scale. The practice seems to violate a number of Quranic verses, which ask people to enhance the scales. Such a practice of reducing scale has been a "common agreement" among the Krisik people for decades. On the one hand, the practice aims at preventing the brokers from loss, while on the other the farmers do not feel aggrieved from the reduction of the scale
Identitas Keacehan dalam Isu-Isu Syariatisasi, Kristenisasi, Aliran Sesat dan Hegemoni Barat
No full textThis article presents a study of the Acehnese religious identity in responding to the issues of shar??ah application in the province, Chirstian mission, deviant sects, and Western hegemony. These themes somehowe play a role in defining the Acehnese identity in the way in which the informants use these themes to project themselves; who they are in relating Islam to the Aceh identity. The spirit of conservatism can be seen in their feeling of being threatened by Christian missionary, deviant sects, and Western hegemo-ny. The application of shar??ah , on the other hand, gives another legitimacy of the Acehnese identity. Although the issue of shar??ah can be found in other provinces in Indonesia, shar??ah in Aceh is perceived to be different. This article also presents different voices of the Acehnese who are critical to their fellow Acehnese who support shar??ah appli-cation, and give negative reaction to the Christian mission, deviant sects and Western hegenomy. This article is based on a fieldwork by interviewing some informants in Banda Aceh in July 2013