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Muhammadiyah dan Problema Hubungan Agama-Budaya
Get PDFThis article deals with Muhammadiyah?s view of the inter-connection between religion and culture. Religion is a divine product while culture is a human invention. How these two different domains are inter-related will be a kind of formidable task to expose. To do this, the paper will discuss first the possible relation between Muhammadiyah and Salafiyah as far as theology is concerned. Many have contended that Muhammadiyah is an extension of this rabian theology. The paper will try to trace if there is any such theological relation between the two by appealing to some basic concepts that both Muhamadiyah and Salafiyah hold such as the concept of puritanism; that the Qur?an and the prophetic traditions are the sole sources for both religion and culture. But we also try to explore the unique aspect of each movement of which the other does not share. Thus, Muhammadiyah?unlike Salafiyah?has a good deal of awareness in culture and even adopts the ?cultural approach? in propagating Islam. As a religious organization whose task lies mainly in calling people into Islam, Muhammadiyah has advocated what is commonly known as the ?dakwah cultural?; a cultural approach in dakwah. For this purpose, Muhammadiyah has designed a guidebook on how ?dakwah kultural? is carried out, its steps, and strategies. In writing his paper, we hope to shed a better light on the objective nature of Muhammadiyah and its view concerning religion and culture
Jihad dalam Pandangan Muhammad Abd al-Salam Faraj
Get PDFJih?d is one of the Islamic teachings which has been extensively discussed since the last few decades due to the increasing acts of violence perpetrated by some Muslims. This article tries to join this discussion by presenting Muh ammad ?Abd al-Sal?m Faraj?s concept of jih?d and his ideas of Islamic state and Caliphate by referring to his al-Far?d ah al-Gh??ibah (the Neglected Duty). We argue that Faraj?s basic perception of the Egyptian politics and society at the time shaped his whole concept of state and Caliphate. We hence contend that his proposal of jih?d is born out of his disappointment of the Egyptian government and even society as far as applying Islamic law is concerned. He uncompromisingly believed that the government and society are hypocrite and apostate for distancing themselves from the divine law of God. This belief prompted four members of Jih?d Organization to which Faraj belongs, to assassinate President Sadat in October 1981. By jihad, Faraj means fighting and confrontation against enemies even through bloodshed. And by enemies he means anyone who is not willing to apply God?s law on
earth. The most controversial idea that Faraj has tried to pose is that jih?d is considered to the sixth pillar of Islam, which has to be carried out by each and every member of Muslim ummah
Kontroversi Produk Bank Shariah
Get PDFThis paper discusses the views of Muslims on the nature and legitimacy of bank interest as far as Syari?ah law is concerned. Three views are presented here. First is the view of the neo-revivalists who argue that bank interest is legally illegitimate and that it is a form of riba. Second is the view of?among others?Fazlur Rahman who believes that bank interest is not riba. And third is the view that bank interest is in the state of legal doubtfulness (shubhat). We do not support particular view in this paper. But in principle it seems particularly legitimate to argue that Islam is a religion of social wellbeing in which any transaction should be free from such illegitimate practices as riba, gharar (cheating), and financial speculation. However, we also argue that bank interest is too complicated to be equated with riba. There are no accepted standards and qualifications by which the two can be said as the same. To this complex issue we dedicate our paper as a contribution to the issue at hand
Pemikiran Fiqih Shaikh Muhammad Arshad Al-Banjari
Get PDFShaikh Muhammad Arshad al-Banjari, the 18th century scholar of Banjar has been known as a leading jurist of his time in Indonesia and in the whole South East Asia. In this paper we are interested in exposing his jurisprudential thought by referring to the cultural, social and intellectual milieus that shaped his thought. The paper is particularly interested in discussing his views on the notion of mustahiq, those who deserve to alms (zakah), and the notion of disputed wealth. The former is elaborated in his Sabil al-Muhtad?n and the latter in his al-Farid
Undang-undang Panji Selaten dan Beraja Niti tentang Hukum Islam di Kesultanan Kutai Kertanegara
Get PDFThis paper discusses the problem of inter-marriage between customary law and Islamic law by referring to the laws of Panji Selaten and Beraji Niti as a case in point. These are the laws of Kutai Kertanegara Sultanate in Kalimantan. The paper particularly asks to what extent does customary law in Kutai Kertanegara absorbs Islamic law and vice versa. We argue that this case is a perfect example of not only the ability of Islam to adapt to a local scenario but also the genius of early Muslims in this particular region to understand the universal message of Islam. That Islam is universal means that it is applicable in different settings and contexts. We also discuss the history of the two laws, their characteristics and systems in order to present a clear idea of how they connote to the Islamic values. Further, through this study we try to show that in one way or another, the Dutch colonizing power at the time was aware that to keep the resistance at bay, it has to apply the policy of what Van Den Berg calls receptio in complexu, that is recognizing and applying Islamic law for the Muslims
Tauhid dalam Perspektif Tasawuf
Get PDFThis paper is aimed at articulating the Sufi concept of tawhid, God unity. Tawhid has always been an intriguing issue to tackle within the premises of tasawuf considering that it is this notion that has triggered controversies over centuries. The Sufis have often been accused of betraying Islam by presenting a distorted version of tawhid. This paper will neutralize this accusation and contend that the Sufistic concept of tawhid is categorically Islamic, Qur?anic and prophetic. Against all odds, tasawuf has survived from all sorts of onslaught. This means that tasawuf is just in line with the prophetic Islam, or else with the pure of Islam brought about the prophet Muhammad. The paper will consult the views of many leading Sufis to support its basic contention. The strength of this paper does not indeed lie in its basic premises, but in its data, line of argument and in its analysis. The paper will leave aside for the time being the views of the Sufis that belong to the periphery
Usul al-Fiqh versus Hermeneutika tentang Pengembangan Pemikiran Hukum Islam Kontemporer
Get PDFThe philosophy of Islamic Law (u??l al-fiqh) has been known as occupying the central position in the whole structure of Islamic jurisprudence. Its method and logic of legal extrapolation has dominated not only the legal sphere of the jurists but also influenced the philosophers and the scholastics in their method and way of thinking. U??l al-fiqh is mainly deductive in its approach and is concerned with the analysis of linguistics. Now with the developments of new methods in legal and linguistic studies, many scholars have attempted to introduce new way of interpreting Islamic law by bringing up hermeneutics as the main tool. Hermeneutics is about interpreting text by taking into consideration the cultural and personal backgrounds of the author. It also teaches that in reading a text, a reader must be neutral in that he should not have in mind an a priori knowledge and assumption about the subject. This paper is concerned with exploring the dynamics of both u??l al-fiqh and hermeneutics in the context of developing the Islamic Law in contemporary life
Charles J. Adams Antara Reduksionisme dan Anti-Reduksionisme dalam Kajian Agama
Get PDFThis paper is about a critical survey of Charles J. Adams? insights concerning the definition and nature of religion. We are particularly interested in digging up the logic and methodological inconsistency of Charles Adams as far as his offer on religious studies is concerned. Initially we were impressed by the power of his allusions. But the deeper we go the more we found out that his thought is replete with methodological incongruence. First, he is not certain about the definition of religion; an uncertainty that leads to a lot of fundamental errors in the description of religion as a whole. Second, he is not sure what line of argument he follows, the fact that leads to confusion whether he is reductionist or anti-reductionist. It is about this confusion that this paper is concerned with. Although a major part of this paper deals with religions in general, its theme and problems are of particular importance to the study of Islam
Fenomena Pergeseran Konflik Pemikiran Islam dari Tradisionalis vs Modernis ke Fundamentalis vs Liberalis
Get PDFA new mode of religious conflict has emerged in Indonesia following the fall of the old regime in the country. The conflict in point is that between the fundamentalists and the liberals, one that means that the nuance of the conflict is no longer organizational any more than it is ideological. We now rarely hear about the conflicts between the traditionalists and the modernists, just as we now rarely are capable of differentiating their basic tenets. The difference between the two has now become to a large extent vague. In the meantime, conflicts are now taking place between the fundamentalists and the liberals on almost regular basis. Hence, we hear the conflict for example between the FUUI and Ulil Abshar Abdalla who received death threat from the afro-mentioned organization. And also the so-called Monas Tragedy, which for some reflects the real tension between the two currents of thought. This paper is designed to analyze this conflictual phenomenon and the implication that may emerge thereof by using the Poststructural theory, which is the continuation of the structuralist theory of Levi-Strauss. What we mean by the Post-structural theory is that which is developed by Michel Foucault (d. 1984) where he speaks of the archeology of knowledge and the genealogy of power. In Foucault?s theory, the former is to do with the organization of documents, their classification, their distribution and management in an orderly manner so as to enable us to differentiate between which are relevant and which are not. This theory is also about describing the so-called relations among elements of social phenomena. The latter in the meantime is to do with the analysis of the historical relationship between power and discourse. It concerns with the analysis of the trajectories of a discourse and its practices, and its relationship with what he calls the regime of truth that claims to have the pseudonaturalistic and global implication. This theory deals with the mode of relationship between these two domains. Hence, while this paper is mainly concerned with the religious thought, it is inevitably related to the notion of politics and power
Metode Kritis Al-Shawkani dalam Kitab Nayl Al-Awtar
Get PDFOf the many sources for the study of Had?th and the science of law and legal arrangements (al-ahkam wa al-mawaid), Kitab Muntaqa al-Akhb?r by Majd al-D?n Abd al-Sal?m bin Abdullah bin Qasim better known as Ibn Taymiyyah (d. 652 H) is one of the most important. This book has been commented by al-Shawkani in a book called Nayl al-Aw?r where he employs the following methods. First, elaborating and commenting not of all hadiths but some them in each chapter of the book. Second, describing the narrators of the hadiths, their quality and personality. Third, providing the literal meaning of the had?ths he commented. Fourth, explaining the grammatical position of the vocabularies of the had?th. Fifth, highlighting the use and benefit of the had?th. Sixth, explaining the views of various ulama on a hadith. Seventh, extrapolating the legal rules of the had?th using the dictums of the usul al-fiqh. This paper is designed to discuss this. It holds that in providing the commentary of the hadith, al-Shawkani begins with the issue of how it was narrated (takhr?j), and ends up with extrapolating rules that may be learnt from it. The paper also believes that al-Shawk?n? is an objective scholar, who worked in the elaboration and commentary of the had?ths just for the sake of knowledge. The fact that he often offers a commentary against the legal position of his own school of thought indicates that al-Shawk?n? a person of academic integrity. The methods that he employs and the spirit behind his determination to provide commentary, all point to one thing of particular importance, that al-Shawk?n? is immune of fanaticism and imitation