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Al-Ashmawi dan Nalar Kritis Shariat: Menemukan Kembali Dimensi yang Hilang dari Wacana Shariat Islam
Get PDFShariah is the heart of Islam because it handles the most fundamental aspects of the religion. Ironically however, Shari?ah is the most misunderstood dimension of Islam. What we currently believe as Shari?ah may not be Shari?ah. And the reverse may be true that what we consider as non-Shari'ah, may in fact be Shari'ah. It is here that reconstructing our understanding concerning the true meaning of Shari?ah becomes a matter of necessity. Having this in mind, we are interested in elaborating the critical views of al-Ashmawi on the notion of Shari?ah hoping that this will help us to discover the missing and yet the true- dimension of Shari'ah. Al-Ashmawi on the whole, is critical against the jargon that only associates the Shari?ah with its formalization and application
Antara Sabiyah dan Ghulat: Menakar Ekstremitas Sekte-sekte Shiah Melalui Konsep Imamah
Get PDFExtremist discourse is found within the Shi?ite community just as it is also found within the Sunnite group. Within the former, the existence of the sectarian groups ?it may be argued- serves as the raison d??tre of extremism. These groups emerged first and foremost as a result of the diverging and somewhat conflicting views on the notion of Im?mah; a notion that always forms part and parcel of the Shi?i tenet. This is in addition to the fact that they emerge as a logical result of the doctrinal disparity that members of these group hold on various issues. It is out of these differences however, that the modulation of Shi?ism into the moderates and the extremists -that is the right and the misled Shi?ism as it were- comes into being. What this implies is that that kind of modulation is not simply about the classification and social identification of Shi?ism. It is also about the categorical stigmatization of members of the group toward each other. Hence, the competing truth-claim among them ends up in a seemingly endless political conflict. In this, those who are judged misled such as the Shi?ah Sab?iyah, are often called the ?ghulat?. Nonetheless, some scholars argue that the identification of this group as ?ghulat? is not due to its misleading tenet, but because of its doctrinal extremism. The more extreme a group becomes, the more misled it is. To me however, this later view is problematic simply because there is no a standardized measure of who is misled and who is not. Vis-?-vis this problem, this paper is destined to investigate the epistemological significance of the word ?misleading? that the Shi?ah Sab?iyah is associated with, and is also interested to find out to what extent this group may be rightly called extremist. All this will be done through the serious study on the central tenet of Shi?ism, namely im?mah
Hadith-Hadith Dafi dalam Kitab sahih Al-Bukhari
Get PDFSahih al-Bukhari is one of the most well-known books on prophetic sayings that contains a good deal of authentic hadith. That this book is considered authoritative by a great number of Muslims over centuries is in itself an indication that it is an extraordinary piece of work. The author of the book, al-Bukhari was very careful in selecting the prophetic sayings and do not include the weak hadiths in his collection. However upon a closer scrutiny, there are indeed weak hadiths in the book. And the weakness lies in both the chain of narration and in the texts of the hadith narrated. With regard to the former, the weakness is due to the fact that the names of narrators in some hadiths are not clearly mentioned. This results in some hadiths being baseless and having no relation with some other hadiths. As to the latter, the weakness is due to the inclusion of the sayings and the deeds of the prophet?s disciples without there being approval (taqr?r) from the prophet concerning the acceptability of those sayings and deeds. The weak hadiths can nonetheless be elevated by rule to the higher status of good hadith on condition that the weak hadith receives a support from other authentic hadith
Umat Islam di Filipina Selatan: Sejarah, Perjuangan, dan Rekonsiliasi
Get PDFThis paper deals mainly with the political struggle of the people of Southern Philippine for independence. To a large extent, this paper is about the investigation of the political ideology of these people. To start with, the paper distinguishes between two opposing groups, namely the government and the Muslim group demanding for independence. The Muslims in their turn were then classified into two groups, the one is radical pursuing for political change through political ?often violent- activities, and the other is moderate urging for a better life especially for Muslims through a peaceful, constructive, legal, and constitutional means. The paper argues that the government of the Philippine has shown its willingness to find ways of solving the problems through dialogue and peace process. The paper is also interested in discussing the view expressed by Peter Gowing who believes that in the near future the Muslims of the Philippine would be divided into two groups. The one successfully forms autonomous quasi-independent Muslim territories, and the other sticks to the national government having a strong consciousness to work toward the national integration and harmony
Beberapa Faktor Sosio-Antropologis yang Mendorong Perlunya Reformulasi Pemikiran Hukum dalam Islam
Get PDFWe have moved away from the era of the prophet, the exemplary disciples of the prophet, the founders of the madhhab, and the era of the classical ?ulama. This periodical ?moving away? has a tremendous impact on the way we understand Islam. While the revelation has long been ceased since the passing away of the prophet, our social and cultural problems have at the same time increased and intensified. This requires a serious ijtihad to solve some serious problems facing our society. We are obliged to exercise our utmost intellectual ability to extrapolate what Islam has to say concerning these problems. During the lifetime of the prophet, Muslims could consult him on all issues facing them. Vis-?-vis this, the prophet could always offer a satisfactory answer due to his prudence, intellectual acumen, and indeed divine guidance. Muslims living in the post-prophetic eras have to accept that the prophet is no longer with them. They have to rely on their ability to do the ijtihad by interpreting and reinterpreting the divine texts, articulating the views of the previous ?ulama, and proposing new ideas in line with the spirit of the Qur??n and the prophetic tradition. This paper deals with the complexity of ijtihad in modern time by highlighting the necessity of reformulating the Islamic thought on Divine Law so that the teachings of Islam may stay relevant to the demand of modern man
Konsep Makkīyah dan Madanīyah dalam Studi Ḥadīth: Menggagas Pemetaan Kronologis Had?th Nabaw?
Get PDFThe Qurānic Studies have long recognized the conceptual dichotomy of Makkīyah and Madanīyah where verses are classified as either belonging to the period of Makkah or Madinah. This paper suggests that this conceptual dichotomy may also be applied in the study of the science of the prophetic saying (hadīth). We propose that paradigm of the Qurānic Studies concerning the periodical distinction may be borrowed to understand and classify the prophetic sayings along the line of Makkīyah and Madanīyah. The paper however acknowledges this effort is not without methodological difficulties. There are hadīth that may ?in terms of their characteristics and substance- be regarded as Makkī, but may also be considered as Madani because they are narrated by the people of Madinah (the Ansār). To tackle this problem, we propose a double-way strategy. We will first find out which hadīths are regarded as Makk? in terms of their characteristics and substance, and then examine the idea of what many have called the ?argumentation of the prophetic term?. The first is about the thematic study, while the second is about the analysis of the term of a hadīth. The first will involve the consultation of mainly the hadīth authoritative book called Miftāh Kunūz al-Sunnah, while the second will consult those books that employ the personal-encyclopedic approach including books of hadīth, the sciences of the Qurān (tafsīr), the reason of revelation (asbāb al-nuzūl), the reason of decreeing (asbāb al-wurūd), and the autobiography of the prophet (sīrah). The meaning of a hadīth and its appropriation in these books will be analyzed in the light of the science of hadīth. The paper will examine how different scientists of tafsir, hadīth, and so on would understand and interpret the same hadīth
Al-Suyuti Dan Kontroversi Strata Ijtihad: Telaah atas Klaim Mujtahid Mutlaq al-Suyuti dan Landasan Normatifnya
Get PDFThe 6th century of Islam witnessed the first emergence of the new class of ulama that tended to "close" the gate of ijtihad. By the closure of the gate of ijtihad I do not mean that the gate of ijtihad can indeed be closed. At some point of its development, the legal system of various schools of thought of Islam has finally been established, the resultant consequence of which being that some ?ulama felt that ijtihad can only be done on elaborating further the views of the previous ?ulama and not on proposing original views on particular legal issue of Islam. Al-Suyuti emerged during the era where legal system of Islam has already been established. He claims interestingly, that he is a mujtahid mutlaq, that is, some one who has the absolute and independent authority to do ijtihad and to extrapolate rules from the legal sources of Islam. This comes as a sharp contrast to the general belief at the time that no mujtahid mutlaq may any longer emerge. Al-Suyuti wrote al-Radd to legitimize his claim; a claim that inevitably prompted a strong
objection from his fellow legalists. Although his claim was not received with enthusiasm from the public, al-Suyuti has nonetheless made a valuable contribution in the field of the study of ijtihad. His works are applauded as a great evaluation on the subject. On various occasions, al-Suyuti wrote that the Muslim intellectuals should not be satisfied with the views of the previous ?ulama (taqlid) and that they should instead exercise their intellectual acumen via ijtihad
Nawa al-Sadawi: Modalitas sebagai Pembentuk Nilai Islam dalam Praktik Diskursus Gender oleh Pemimpin Agama dan Penguasa Mesir
Get PDFNawa al-Sa?dawi is an Egyptian gender and social activist. Her first and most controversial novel ?al-Mar?ah wa al-Jins? provoked a far-reaching debate on issues relating to sex and women. This novel was the reason for her intimidation by both the political and religious authorities in Egypt. She was later dismissed from her position as a director of public health service by the request of the political authority. To her disappointment, Egypt was overwhelmed by a repressive mentality of men against women and children. And she believed that this repression was the result of ?among others- the capitalistic mentality of the Egyptians. This mentality was translated into a discourse that legitimizes gender-bias policy that both political and religious authorities advocated. Al-Sa?dawi objected this, and expressed her concern in her The Hidden Face of Eva where she first narrates the repressive reality that she encounters in her society. She then suggests that the capitalistic mentality of the Egyptians has become some kind of value system around which their behavior was shaped. By value system she means a belief that women can ? and even must- be exploited for the interest of men. Woman is inferior to man. This belief is so common that it forms part and parcel of the Egyptian social structure, mentality and the way they run their day-to-day economic activities. A patriarchal society would stand firm in defense of this value system. Driven either by its capitalistic mentality or else by its persistence to stay resolute, the patriarchal society would unduly remain aloof in its exploitation of women and children. The thrust of al-Sa?dawi?s ideas is to challenge all this. This paper in the meantime is destined to explore those ideas by consulting the Islamic view concerning justice and equality. We also are interested in examining al- Sa?dawi?s ideas by employing Pierre Bourdieu?s schemata of Habitus x Capital = Domain
Ekonomi dalam Perspektif Islam
Get PDFEconomic misbehavior would certainly impact on the economic performance of a society. As a religion, Islam realizes this and knows that economic misconduct must be diagnosed. Islam encourages that in order for the economic sustenance to be materialized human and natural resources must be explored to the maximum. Economic sustenance is the goal for any country. And Islam supports a policy toward that sustenance. The fact that Islam loves a strong society means that this religion supports a sound economic policy that would work toward the realization of a well-off society. The Qur??n states that one must explore the world and seek the providence of God. To ?explore the world? is a divine command. The logic behind this command is that, first, one must work to earn fortune so that his worldly needs can be met, and second, he must develop a system so that he may earn the fortune both in legitimate and progressive way. In Islam, working is a form of worship. It is therefore rewarding. But Islam also encourages that we develop a comprehensive, holistic, realistic, just, responsible, and balanced economic system so that our economic sustenance may be realized. Islam believes that the goal of any economic sustenance is the materialization of social and economic welfare. All members of society irrespective of their race, religion and color must benefit from that sustenance
Gerakan Salafi Radikal dalam Konteks Islam Indonesia: Tinjauan Sejarah
Get PDFThis paper is aimed at describing the advent and development of the radical Salafi movement in Indonesia. Historically speaking, such movement was originated in the Middle East especially in Saudi Arabia, Jordan and Syria. In these countries movements like Hizbut Tahrir and Wahhabiya ?to mention but few- were found and well-established. Movements such as these were actually banned subsequently in their countries of origin mainly for propagating the idea of Khilafah and for trying to topple the legitimate government. In Indonesia interestingly, the Salafi radical movements survived and even flourished amid the heavy criticism from their antagonists. Leading campuses in the country such as Bogor Institute for Agriculture (Institut Teknologi Bogor/IPB) became their safe-heavens, as it were. Leaders and followers of Hizbut Tahrir Indonesia (HTI) as well as Islamic Justice Welfare Party (PKS) were graduates of this campus. Hence, it was on this campus that the seed of these Salafi movements was planted. The HTI and PKS must be considered the most important Salafi movements in modern Indonesia. They have played their important role in forming the history of this country. Views have been expressed concerning their nature and agendas. Some maintain that these movements are radical and fundamentalists and bear the political agenda to transform Indonesia into becoming the ?Islamic State?. Others are of belief that these movements are moderate and progressive, or else revivalist and neo-fundamentalists. It is on this heated debate that this paper is interested in. It will explore the nature and agendas of these two Salafi movements by referring ?first- to the views expressed by the experts, and ?second- the views of the leadership of the Nahdhatul ?Ulama (NU) and Muhammadiyah, two largest Muslim organization in Indonesia