17,052 research outputs found
Metode Kritik Filsafat Ibnu Rusyd: Peletak Dasar- Dasar Filsafat Islam
No full textPerbincangan apa pun tentang filsafat Islam atau rasionalisme Islam bila tidak menyertakan kiprah intelektual Ibnu Rusyd, tokoh dari Andalusia, adalah sama dengan omong kosong. “Bullshit!”
Demikian kira-kira ungkapan yang sangat tepat untuk menggambarkan urgensi kontribusi filsafat Ibnu Rusyd—sebagaimana begitu pentingnya meletakkan sosok R.A. Kosasih dalam jagat perkomikan Indonesia. Apa gerangan sesungguhnya yang telah disumbangkan Ibnu Rusyd?
Pelik memang, namun bukannya mustahil untuk dipetakan. Apa yang telah dilakukan dengan baik oleh Muhammad Atif al-Iraqi dalam buku yang kini ada dalam genggaman pembaca ini merupakan satu bukti esensial yang berhasil mendudukkan eskalasi filsafat Ibnu Rusyd di antara percaturan filsafat Islam khususnya, dan bahkan filsafat dunia umumnya.
Kita seolah-olah dihidangi “metode kritik” Ibnu Rusyd yang sangat komprehensif, mencakup dimensi teologis/kalam hingga sufistik, yang berhasil memetakan dengan baik bagaimana sebenarnya cara penalaran Ibnu Rusyd dalam melihat setiap dimensi Islam. Penelitian yang sangat serius dari seorang pakar sejarah filsafat di Cairo University ini menghadirkan nuansa baru dalam melihat ketajaman dan keberanian Ibnu Rusyd
Kedudukan Ahli Waris Pengganti Dalam Hukum Waris Islam
No full textAbstrakHukum Waris Islam disebut juga Hukum Faraidz, yang bersumber kepada al Quran dan hadist. Bagi setiap muslim tidak terkecuali apakah dia laki – laki atau perempuan yang tidak mengerti hukum waris Islam, maka wajib baginya untuk mempelajari hukum waris Islam. Dan sebaliknya, siapa yang telah memahami hukum waris Islam, berkewajiban pula untuk mengajarkannya kepada orang lain. Dalam mengerjakan pembagian harta warisan menurut hukum waris Islam, harus melalui tahapan – tahapan yang benar. Apabila tahapan – tahapannya telah benar, maka bagaimana pun rumitnya akan dapat segera diselesaikan. Penulis berpendapat, ketentuan tentang harta warisan yang terdapat di dalam Al Quran dan hadist adalah ketentuan hukum yang bersifat memaksa, dan karenanya wajib bagi setiap pribadi muslim untuk melaksanakannya. Topik yang penulis angkat adalah tentang kedudukan pewaris pengganti. Kasus yang terjadi seorang perempuan meninggal dunia sebelum harta peninggalan orang tuanya di bagi. Oleh karena itu anak perempuannya mengajukan gugatan ke Pengadilan Agama untuk menuntut hak ibunya. Menurut Kompilasi Hukum Islam Pasal 178 ayat 2, pasal 181,182 dan pasal 185 KHI mengatakan ahli waris pengganti dibatasi pada ahli waris berdasarkan hubungan darah dalam keturunan garis lurus kebawah hingga derajat cucu, dan ahli waris laki – laki dapat diduduki baik oleh anak laki – laki maupun perempuan. Maka majelis Hakim menetapkan bagian ahli waris M.Nur Syafii dan Umi Kalsum sebagai berikut : 1. Nur Syahril (anak laki –laki) mendapat 2/7 bagian; 2. Nur Syahrul (anak laki –laki) mendapat 2/7 bagian; 3. Nur Syahruddin (anak laki – laki) mendapat 2/7 bagian. 4.Tengku Deka Sari (cucu dari anak perempuan/ahli waris pengganti) mendapat 1/7 bagian.Kata Kunci : Hukum Waris Islam, Ahli Waris Pengganti AbstractIslamic Inheritance Law is also called Faraidz Law, which is sourced from the Koran and Hadith. For every Muslim, whether he is a man or a woman who does not understand Islamic inheritance law, it is obligatory for him to study Islamic inheritance law. And conversely, who has understood Islamic inheritance law, is also obliged to teach it to others. In doing the division of inheritance according to Islamic inheritance law, must go through the right stages. If the stages have been correct, then no matter how complicated it will be resolved immediately. The author is of the opinion that the provisions regarding inheritance contained in the Qur'an and hadith are legal provisions that are coercive, and therefore obligatory for every Muslim individual to implement them. The topic that the author raises is about the position of the successor heir. The case that a woman died before the inheritance of her parents was divided. Therefore, her daughter filed a lawsuit to the Religious Court to claim her mother's rights. According to the Compilation of Islamic Law Article 178 paragraph 2, Article 181.182 and Article 185 of the KHI, it is stated that substitute heirs are limited to heirs based on blood relations in straight line descent to the degree of grandchildren, and male heirs can be occupied by both sons and daughters. woman. So the panel of judges determined the share of the heirs of M. Nur Syafii and Umi Kalsum as follows: 1. Nur Syahril (boy) gets 2/7 shares; 2. Nur Syahrul (boy) gets 2/7 shares; 3. Nur Syahruddin (boy) gets 2/7 shares. 4. Tengku Deka Sari (grandson of daughter/substitute heir) gets 1/7 share.Keywords: Islamic Inheritance Law, Substitute Hei
Ethics in Islam
No full textIt may be argued that religion, in its most elemental form, comprises two dimensions: (1) a worldview or weltanschauung, that is to say, a conception about the nature and structure of reality (i.e. ‘what exists?’), and (2) a conception about the nature of the good, that is to say, a code of ethics that reflects beliefs about human meaning, purpose, and teleology (i.e. ‘what ought to be?’). In Islam, the second of these was addressed, in overlapping ways and to differing degrees, by the exponents of dialectical theology (kalām), philosophy (falsafa), Sufism (taṣawwuf), and law (fiqh).
Given the breadth, scope, and internal diversity of the intellectual tradition of the faith, summarizing the essential features of an ‘Islamic ethics’ is a daunting task. The principal building blocks behind the various historical formulations of such an ethics, however, may be retraced to the Qur’an, specifically to the metaethical template of Divine Names it offers as a blueprint or guide to the qualities that must be internalized in the soul as part of the ‘good life’, mediated through the example of the Prophet Muḥammad, and to certain moral sensibilities which it summons the believer to cultivate, centred around such virtues as compassion, justice, God-consciousness, and gratitude. Through their rich, complex, and sometimes contrasting interpretations of the fundamental ethical message of the Qur’an and hadiths, generations of Muslim thinkers committed to competing theological schools (some of which were heavily indebted to the Greek legacy but all of which were united by their assent to the principle of tawḥīd) sought to respond to the fundamental question, ‘what ought to be’, and beyond that, ‘why must it be’? In the process of formulating their answers, they factored in, to various degrees, the historical conditions in which the Qur’an was revealed, its revaluation of pre-Islamic values, the relation of human to divine ethics, the precise role of the Prophet and his sunnah in the ethical transformation of the self, intentionality and the interior dimensions of human behaviour, the extent to which we are truly free and therefore morally culpable, the ontological foundations of the good, and perhaps most importantly, the epistemological question of how, as human beings, we can distinguish right from wrong, virtue from vice. All these themes shall be examined below in our attempt to outline the contours of the nature and character of ethics in Islam
Mysticism and ethics in Islam
No full textIncludes bibliographical references.Standardized name for editor Bilal Orfali from the Library of Congress is: Urfahʹlī, Bilāl http://id.loc.gov/authorities/names/no2010019407The relationship between Sufism or Islamic mysticism and ethics is largely untilled land. Mysticism and Ethics in Islam attempts to survey this fertile area of investigation by attempting to come to a clearer idea of what is meant by the terms “ethics” and “mysticism,” both in relation to each other and to Islam. The articles in this volume do not have an eye so much on defining what mysticism and ethics in Islamic civilization are per se, as much as on coming to terms with the parameters and boundaries within which they have historically been conceptualized. As such, the book falls into four clearly demarcated time periods and foci: early, classical, late pre-modern, and modern and contemporary. Taken as a whole, this collection of contributions by leading specialists in their fields offer rich insights into some of the most important articulations of Sufi ethics to have animated the tradition, from past to present, in such geographically diverse regions and countries as Egypt, India, West Africa, Iran, Turkey, Russia, Central Asia, and China.Editors' introduction -- I. EARLY PERIOD -- Aḥlām al-mutaṣṣawwifah wa-atharuhā ʻalá ʻilm al-taʻbīr al-Islāmī, fī al-qarnayn al-rābiʻ wa-al-khāmis lil-hijrah / Lina Jammal -- To grieve or not to grieve? The ambivalence of Ḥuzn in early Islam / Riccardo Paredi -- The treasurers of God : Abū Saʻīd Al-Kharrāz and the ethics of wealth in early Sufism / John Zaleski -- On patience (Ṣabr) in Sufi virtue ethics / Atif Khalil -- Min naqd al-taṣawwuf ilá iṣlāḥ al-akhlāq : al-kashf ʻan aʻmāl Shams al-Dīn ʻAbd al-Malik al-Dulaymī (t. 593 H/ 1197M) / Khaled Abdo -- Does Al-Ghazālī have a theory of virtue? / Sophia Vasalou -- II. CLASSICAL PERIOD -- Theo-Fānī : ʻAyn Al-Quḍāt and the fire of love / Mohammed Rustom -- Marātib Al-Taqwā : Saʻīd Al-Dīn Farghānī on the ontology of ethics / William Chittick -- Transcending character and the quest for union : the place of union (al-jamʿ) in commentaries on Anṣārī's Waystations / Cyrus Zargar -- Seeing is believing : Sufi vision and the formation of the ethical subject / Richard McGregor -- Disciplining the soul, freeing the mind : spiritual practice (al-riyāḍa) in Fakhr Al-Dīn Al-Rāzī's Sharḥ Al-Ishārāt Wa-l-Tanbīhāt / Nora Jacobsen Ben Hammed -- al-Nasaq al-maʻrifī li-iʻādat intāj al-mafāhīm al-akhlāqīyah ʻinda al-Ṣūfīyah > namūdhajan / Chafika Ouail -- ʻAḍud Al-Dīn Ījī's ethics : a translation of Al-Akhlāq Al-ʻAḍudiyya and some notes on its commentaries / Feryal Salem -- III. LATE PRE-MODERN PERIOD -- ʻAbd Al-Wahhāb Al-Shaʻrānī's Laṭāʼif Al-Minan and the virtue of sincere immodesty / Matthew Ingalls -- Finding new life among the dead : the ethical mysticism of The Book of Pure Gold / Paul Heck -- Sufism and ethics in the works of Shāh Walī Allāh / Marcia Hermansen -- "Dogs have left you in the dust!" Mockery in Panjabi Sufi poetry / Syed Rizwan Zamir -- Churning nectar on the path of Muhammad : of ethical imaginaries in Kashmiri Sufi poetry / Peter Dziedzic -- The Chinese classics in the light of Ibn Al-ʻArabī's Metaphysics -- IV. MODERN AND CONTEMPORARY PERIODS -- Sufism and ethics in Central Asia : Ṣūfī Allāhyār's Thabāt Al-ʻĀjizīn and its legacy / Alexandre Papas -- Sufism, ethics, and the Muslim modernist project / Ahmed El Shamsy -- Sufism and modern Muslim ethics in 14th/20th century Russian Islamic thought / Leila Almazova -- A Nietzschean mystic : Muhammad Iqbal on the ethics of selfhood / Muhammad Faruque -- The transcendent ethics of Tarbiya : Ibrahim Niasse's Maqāmāt Al-Dīn al-Thalāth / Oludamini Ogunnaike -- Becoming what one is : liberative knowledge and human perfection in the writing of Seyyed Hossein Nasr -- Author biographies
MODERASI ISLAM DI INDONESIA
No full textIslamic moderation is a hot topic that is always discussed in Indonesia. Many things that mingle are still contradicted. Therefore, herein lies the importance of understanding the moderation of Islam in Indonesia by using research types of literature. In the results it is concluded that Islamic moderation is a form of middle ground without disputing. The history of Islamic moderation cannot be separated from historical figures such as Wali Songo who spread Islam without coercion and still maintain tolerance both religiously and culturally This paper aims to find out about Islamic moderation in Indonesia, as a manifestation of the development of moderate Islam in the era of globalization. Then the author will also explain about: (1) Understanding Moderation in Islam, (2) History of the Development of Islamic Moderation in Indonesia, (3) Figures and Thoughts on Islamic Moderation in Indonesia, (4) Forms of Islamic Moderation in Indonesia. At the end of this paper, the author will also conclude that the relevance of Islam in Indonesia has the concept of Nusantara Islam in which there is tolerance for differences, appreciation that has been made since the beginning, progress with the times, and freedom in decision making in Islamic law
POKEDIS (PODCAST LEADERSHIP IN ISLAM) AS EDUCATION MEDIA ABOUT LEADERSHIP IN ISLAM FOR STUDENTS
No full textLeaders according to Islam are very close to the figure of the Prophet Muhammad SAW who is a role model for Muslims. Leadership in Islam aims to show the way to Allah SWT and achieve His pleasure. As a leader, we must have 4 mandatory characteristics for the Apostle that we can emulate, including Siddiq, Amanah, Tabligh and Fathanah. In addition, a leader who should also have Islamic leadership qualities, namely fair, istiqamah, open and visionary. Many leaders do not imitate the Prophets and Apostles, especially among students. Therefore, the author conducted research on how the product that the author developed could educate students about leadership in Islam. The author's purpose is to find out how to design educational podcast media about Islamic leadership and find out podcast media products for education about Islamic leadership for students. In this study, the author uses a Design and Development (D&D) model research methodology using the ADDIE research procedure (Analyze, Design, Development, Implementation, and Evaluation) where researchers will design, develop and develop a product that has been developed, namely a podcast entitled "POKEDIS (Podcast Leadership in Islam). The results of the assessment of 55 student respondents that the POKEDIS product was highly accepted as a medium of education about leadership in Islam by 63.6% and several other students stated that it was acceptable with a score of 30.9%. So that the POKEDIS product that the author developed can be accepted as an educational medium about leadership in Islam.
Pemimpin menurut Islam sangat erat kaitannya dengan sosok Nabi Muhammad SAW yang merupakan suri tauladan bagi umat muslim. Kepemimpinan dalam Islam bertujuan untuk menunjukkan jalan kepada Allah SWT dan mencapai ridha-Nya. Sebagai seorang pemimpin haruslah memiliki 4 sifat wajib bagi Rasul yang bisa kita teladani diantaranya Siddiq, Amanah, Tabligh dan Fathanah. Selain itu, pemimpin yang semestinya juga memiliki sifat-sifat kepemimpinan Islami yaitu adil, istiqamah, terbuka dan visioner. Banyak pemimpin yang tidak meneladani para Nabi dan Rasul terutama di kalangan mahasiswa. Maka dari itu, penulis melakukan penelitian tentang bagaimana produk yang penulis kembangkan bisa mengedukasi mahasiswa mengenai kepemimpinan dalam Islam. Tujuan penulis yaitu untuk mengetahui bagaimana desain media podcast edukasi mengenai kepemimpinan Islam dan mengetahui produk media podcast untuk edukasi mengenai kepemimpinan Islam bagi kalangan mahasiswa. Dalam penelitian ini, penulis menggunakan metodologi penelitian model Design and Development (D&D) dengan menggunakan prosedur penelitian ADDIE (Analyze, Design, Development, Implementation, and Evaluation) dimana peneliti akan merancang, mengembangkan dan mengevaluasi produk yang telah dikembangkan yaitu podcast yang berjudul “POKEDIS” (Podcast Kepemimpinan dalam Islam). Hasil penilaian dari 55 responden mahasiswa bahwa produk POKEDIS sangat diterima sebagai media pendidikan tentang kepemimpinan dalam Islam sebesar 63,6% dan beberapa mahasiswa lainnya menyatakan dapat diterima dengan skor 30,9%. Sehingga produk POKEDIS yang penulis kembangkan dapat diterima sebagai media edukasi mengenai kepemimpinan dalam Islam
Political Instrumentalisation of Islam, Persistent Autocracies, and Obscurantist Deadlock
No full textThe empirical literature has established a strong link between the fact of being a Muslim-dominated country and indicators of political performance and democracy. This suggests the possible existence of a relation between religion, Islam in this instance, and societal characteristics. Bernard Lewis and others have actually argued the case for such a relation, pointing to aspects of the Islamic religion and culture that make the advent of democracy especially difficult. These arguments fall into the general idea of the Clash of civilisations put forward by Samuel Huntington. In this paper, we discuss this sort of argument and show that there is a systematic misconception about the true nature of the relationship between Islam and politics: far from being merged into the religious realm, politics tends to dominate religion. Because of the particular characteristics of Is-lam, namely, the lack of a centralised religious authority structure and the great variability of interpretations of the Islamic law, there is a risk of an obscurantist deadlock in the form of a vicious process whereby both the ruler and his political opponents try to outbid each other by using the religious idiom. This risk looms particularly large in crisis situations accentuated by international factors.
Conversion of African Americans to Islam : a sociological analysis of the Nation of Islam and associated groups
No full text'Conversion of African Americans to Islam: A Sociological Analysis of the Nation of
Islam Associated groups' is an empirical study of the religious experience of people
who had/have distinctive features in terms of race, ethnicity and historical experience.
The purpose of this thesis is to demonstrate how African Americans' (AAs) conversion
experience in general, and the Nation of Islam associated groups' conversion in
particular, differ from the studies of recruitment and conversion in the sociology of
religion and New Religion Movements (NRMs). More specifically, their recruitment
and conversion experiences to Islam diverge from those who converted to mainstream
Islam. The study investigates how AAs' historical experience, soci-economic
difficulties and the racism they encountered shaped and influenced their religious
understanding.
Research methods involved participant observations, a survey questionnaire, interviews,
conversations, personal communications and correspondence. To collect ethnographic
data eleven months field research was conducted mainly in the Chicago area and on two
short visits to Detroit, and three years continued communications with Muslim officials
and academics in the area. During the field research and afterwards through personal
communication 181 survey questionnaire responses were received, and 23 Muslim
officials, academics and ordinary Muslims were interviewed through semi-structured,
unstructured interviews, conversation and correspondence.
The thesis begins with a brief history of Islam and Muslims in general and the African
American Muslims (AAMs) in particular. More emphasis is given on the historical
development of the Nation of Islam (NOl). Then in Chapter III, discussions of schisms
in the history of the NOT are examined from sociological perspectives of social and
religious movements. In Chapter IV I aimed to formulate my own perspective to
analyse and study the conversion experiences of AAMs to Islam. I used a multivariate
approach, considering selectively widely held conversion and recruitment theories in the
sociology of the religion. I consider in Chapter V the predisposing conditions for AAMs
that influence their decision-making to join in the NOT, for example, political and
nationalistic sentiments and socio-economic deprivations. In Chapter VI I have applied
different terms to describe their religious experiences, such as conversion, alteration and
reversion. I have analysed further their encounters with the NOT, the methods of
recruitment they used and their major motives for joining the NOT and converting to
Tslam. In the concluding chapters (Chapter VII VTTT) I describe the different responses
of AAMS to Islam following the death of Elijah Muhammad. It is found out that the
Islamic appeal has polarised. While Farakhan's NOT appeared to continue the tradition
and style of the old NOI with the emphasis on nationalistic and socio-economic factors,
Tmam W. D. Mohammed's community turned more to the religious and spiritual aspects
of Tslam. These different approaches led to a polarisation of the appeal of Tslam to
AAMS.
This thesis contributes to knowledge in four key areas; the sociology of religion and
religious movements, the sociology of social and nationalistic movements, religious and
Islamic studies
PENYATUAN KALENDER ISLAM
No full textThis study discusses the question of determining the Islamic calendar that has become dilemma among Muslims and causes endless disputes. In response to this, the practitioners of astronomy attempt to unify the dispute by trying to make the world dating guidelines. This step is one of Muslims’ efforts to respond the never ending disagreement. So the author felt it is important to examine the International Islamic calendar as a concrete step in achieving similarity and equality of International Islamic calendar.In this study, the author uses library research by using secondary and descriptive data. Data analysis technique is historical normative qualitative analysis. This has the reason that the observation of astronomical theories, especially the Islamic calendar needs to be observed through history since classical Islamic era until modern Islamic era, the era of classical Islam is observed through texts while modern Islamic era is observed by experiment so it can be found astronomically accurate research results.Keywords: Islamic calendar, classical Islam, modern Islam
Praktik Martuppak Martahi di Desa Sibargot Kabupaten Labuhanbatu Sumatera Utara Ditinjau dari Perspektif Utang Piutang
No full textThe factors underlying the writer in discussing this title see the Sibargot Village community doing Martuppak Martahi practices in the Walimah program. Then there is a repayment of money that has been given in Walimah, furthermore it is not known included in the payment of accounts payable or only limited to giving. Whereas in Islam, the loan receivables contract must be clear, both in terms of payment time and in terms of the amount of money that must be paid. The purpose of this research is to find out the practice of Martuppak Martahi in the Walimah event in Sibargot Village in terms of Debt Debt Perspectives. The method used is field research using interview techniques. Then the data is analyzed using qualitative descriptive analysis methods. From the results of the analysis conducted by the author on these data it can be concluded that according to the perspective of accounts receivable debt, Martuppak Martahi practices are not accounts receivable debt, but are included in the giving off and this is permissible.Faktor yang melatarbelakangi penulis dalam membahas judul ini melihat masyarakat Desa Sibargot melakukan praktik Martuppak Martahi dalam acara walimah. Kemudian adanya pembayaran kembali uang yang telah diberikan di walimah, selanjutnya hal itu tidak diketahui termasuk dalam pembayaran utang piutang atau hanya sebatas pemberian semata. Sedangkan dalam Islam, akad utang piutang yang dilakukan harus jelas, baik dari segi waktu pembayaran maupun dari segi jumlah uang yang harus dibayarakan. Adapun tujuan dalam penelitian untuk mengetahui praktik Martuppak Martahi dalam acara walimah di Desa Sibargot ditinjau dari perspektif utang piutang. Metode yang digunakan yaitu penelitian lapangan dengan menggunakan teknik wawancara. Kemudian data tersebut dianalisis dengan menggunakan metode analisis deskriptif kualitatif. Dari hasil analisis yang penulis lakukan terhadap data tersebut dapat disimpulkan bahwa menurut perspektif utang piutang praktik Martuppak Martahi bukanlah merupakan utang piutang tapi termasuk kepada pemberian lepas dan praktik tersebut boleh dilakukan
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