113 research outputs found
STUDI KITAB HADIS NUSANTARA: KITAB JAWAHIR AL-AHADIS KARYA BUYA MAWARDI MUHAMMAD
No full textBuya Mawardi Muhammad merupakan seorang ulama yang cukup tersohor di Indonesia pada abad ke-20 M, terutama di ranah asalnya, Minangkabau. Beliau sangat disegani karena pengetahuannya yang meliputi berbagai bidang keilmuan. Mulai dari ilmu bahasa, seperti nahwu, sharaf, balaghah, dan ‘arudh, serta ilmu-ilmu keislaman lainnya seperti hadis, ilmu hadis, fiqh mawaris, ilmu tafsir, dan lain sebagainya. Ini terbukti dari karya-karya yang beliau hasilkan di berbagai bidang tersebut. Tulisan ini akan membahas satu di antara karyanya yang cukup monumental di bidang hadis yang berjudul Jawāhir al-Aḥādīṡ al-Nabawiyyah. Kitab ini hanya berisi hadis-hadis shahih dan hasan yang beliau pilih dari kitab-kitab hadis dan sunan-sunan para imam yang mu’tabarah. Adapun karakteristik dari kitab ini di antaranya ialah bahwa kitab tersebut disusun berdasarkan tema-tema yang beragam berdasarkan hadis-hadis yang lebih menekankan pada masalah akhlak dalam perkara sosial dan muamalah, baik yang bersifat duniawi maupun ukhrawi. Kitab ini terdiri dari 147 halaman yang di dalamnya termuat lebih dari 500 hadis. Dengan demikian, karya Buya Mawardi ini dapat menjadi salah satu bukti kekayaan intelektual ulama Nusantara, sehingga menarik untuk diteliti sebagai khazanah tambahan bagi para generasi penerus, terutama bagi para pengkaji hadis
RELASI MUSLIM DAN NON MUSLIM PERSPEKTIF TAFSIR NABAWI DALAM MEWUJUDKAN TOLERANSI
No full textFenomena pluralitas agama yang hadir di tengah kehidupan saat ini menuntut kita agar mampu menyikapinya dengan bijaksana. Terlebih bagi umat muslim, di mana dewasa ini Islam seringkali dituduh sebagai agama yang diskriminatif dan sulit menerima adanya keberagaman. Pasalnya bermula dari munculnya sebagian muslim yang mendakwahkan Islam dengan jalan kekerasan, memerangi bahkan membunuh umat-umat lain yang tidak sejalan dengan Islam. Sehingga tentu saja ini berimbas pada rusaknya citra Islam. Padahal, 14 abad yang lalu Nabi Muhammad telah mengajarkan dan mempraktekkan langsung bagaimana seharusnya sikap seorang muslim dalam berhubungan dengan umat-umat lain di luar Islam. Alhasil, Nabi berhasil menjadikan Islam sebagai agama rahmatan lil ‘ālamīn yang menjunjung tinggi nilai-nilai toleransi antar umat beragama. Di samping itu, perlu disadari bahwa sikap dan perilaku Nabi tersebut tidak terlepas dari wahyu yang Allah turunkan kepadanya (al-Qur’an). Artinya, Al-Qur’an menjadi petunjuk bagi Nabi dalam menentukan sikap yang harus dilakukan ketika berhubungan dengan non-muslim ketika itu. Seperti misalnya dalam QS. Al-Mumtahanah ayat 8-9, di mana Allah memberitahukan bahwa Nabi tidak dilarang untuk tetap berbuat baik dan berlaku adil terhadap orang-orang non-muslim yang tidak memeranginya. Maka, dari ayat ini muncullah respon Nabi, baik itu berupa perkataan maupun sikap dan perbuatan. Sehingga respon tersebut dijadikan tafsiran yang menjelaskan ayat-ayat al-Qur’an ini. Lebih lanjut, dengan menggunakan metode deskriptif-analitis, dalam tulisan ini penulis akan mencoba menganalisis hadis-hadis Nabi yang menjelaskan ayat-ayat al-Qur’an mengenai relasi muslim dan non-muslim tersebut, agar nantinya dapat menjadi salah satu upaya dalam mewujudkan toleransi antar umat beragama
Revitalisasi Peran Keluarga Tumbuhkan Toleransi Sejak Dini: Teladan Kisah Luqman
No full textMomok intoleransi tampak semakin mengancam setelah didapati sederet kasus yang melibatkan anak-anak. Mulai dari ujaran kebencian (hate speech), penyerangan individu dan rumah ibadah umat agama lain, bahkan hingga melakukan aksi terorisme berupa penembakan dan pengeboman. Kondisi mengenaskan ini mesti segera diberantas mengingat anak-anak sebagai tunas bangsa yang akan memperjuangkan keharmonisan bangsa ke depan. Dengan menggali keteladanan kisah Luqman (QS Luqman: 15), tulisan ini menegaskan bahwa nilai-nilai toleransi sangat perlu ditumbuhkan sejak usia dini. Peran keluarga sebagai madrasatul ula perlu direvitalisasi. Mulai dari pembekalan, pembiasaan, keteladanan, hingga pengawasan perlu diimplementasikan sebagai langkah-langkah praktis yang ditawarkan dalam tulisan ini
The Rise of Interfaith Dialogue: Social Media, Youth, and Religious Inclusivity in Indonesia
No full textThis paper investigates how interfaith dialogue discourse is now developing significantly with the role of social media and youth. Based on online research and virtual ethnography, this paper argues that creatively utilizing social media with involving youth as media-savvy is the main factor in significantly increasing the acceptance of interfaith dialogue discourse. In-depth content analysis with a focus on interfaith dialogue through YouTube podcasts reveals several strategies applied by the creator. This paper highlights several strategies, namely using hashtag and maximizing thumbnail, propagating podcasts with clickbait titles, consistenly uploading content, and connecting with other platforms. In addition, youth involvement also plays an important role in achieving significant interfaith dialogue such as by engaging them with humor and comedy, eye-catching appearance and millennial style, and visual persuasion. Finally, great acceptability achieved by interfaith podcasts on youtube has proven the existence of religious inclusivity in Indonesia
KOHERENSI SURAH DALAM PENAFSIRAN BUYA MALIK AHMAD (Studi atas Kitab Tafsir Sinar)
No full textMemasuki abad modern, tepatnya awal abad ke 20 M, lahir kajian koherensi surah sebagai salah satu metode yang digunakan oleh para sarjana dalam menafsirkan al-Qur‟an. Bermula dari kritik sebagian sarjana Barat yang menganggap al-Qur‟an sebagai kitab yang susunannya kacau dan tidak sistematis, kemudian direspon oleh sarjana modern dengan menganalisis surah sebagai sebuah unit, hingga akhirnya lahir metode koherensi surah. Di antara para sarjana yang concern dalam kajian ini, baik Muslim seperti al-Farāhī (1930), Sayyid Qutb (1966), al-Maudūdī (w. 1979), Sa‟id Ḥawā (w. 1989), al-Iṣlahī (w. 1997) dan lain-lain, maupun Barat seperti Angelika Neuwirth, Neal Robinson, David E. Smith, Nevin Reda, dan lain-lain. Di saat yang sama, Buya Malik Ahmad (w. 1993), seorang ulama Nusantara, menulis kitab tafsir dengan judul Tafsir Sinar. Dalam kitab ini, selain menafsirkan al-Qur‟an dengan menggunakan tartīb nuzūlī surah, Buya Malik juga kental dengan metode koherensinya. Sebagai perwakilan ulama Nusantara abad modern, menarik kiranya meneliti kitab Tafsir Sinar karangan Buya Malik ini, yang ternyata juga telah menyadari adanya teori koherensi surah. Untuk itu, dalam penelitian ini, penulis mengajukan pertanyaan bagaimana konstruksi teori koherensi surah Buya Malik dalam menafsrikan al-Qur‟an dan bagaimana posisinya di antara para sarjana pengkaji koherensi surah lainnya. Penelitian ini menggunakan metode deskriptif-analitis. Penulis terlebih dahulu mengumpulkan informasi terkait ragam penelitian koherensi surah dan bagaimana perkembangannya dari masa ke masa, mulai dari klasik, pertengahan, hingga modern-kontemporer, kemudian menganalisis metode dan pendekatan Buya Malik dalam mengkonstruksi koherensi surah dengan menggunakan informasi yang telah didapatkan tersebut. Hasil penelitian ini menunjukkan bahwa Buya Malik memiliki kecenderungan yang tidak jauh berbeda dengan para sarjana lainnya. Dalam mengkonstruksi koherensi surah, Buya Malik pertama kali juga membagi sebuah surah ke dalam beberapa kelompok ayat. Kelompok-kelompok ayat ini, antara kelompok satu dan lainnya, kemudian ditafsirkan oleh Buya Malik dengan terlebih dahulu menegaskan hubungan antara keduanya, sehingga ketika membaca penafsirannya terhadap satu surah al-Qur‟an menjadi mengalir, tidak kacau, dan pesan satu surah al-Qur‟an menjadi lebih mudah ditangkap. Terlebih Buya Malik menggunakan tartīb nuzūlī, sehingga menjadikan pembaca memperoleh informasi terkait kronologi turunnya sebuah surah, yang dengan itu makna objektif al-Qur‟an lebih mudah didapat. Lebih lanjut, dalam membagi kelompok-kelompok ayat tersebut, penulis menemukan bahwa Buya Malik mendasarkannya pada tiga indikator; pertama, berdasarkan struktur gramatikalnya, seperti membagi kelompok ayat dengan melihat bunyi akhir atau rimanya; kedua, berdasarkan tematik kontennya, yaitu membagi kelompok ayat dengan melihat tema-tema kecil yang ada dalam sebuah surah; dan ketiga, berdasarkan informasi nuzulnya, yaitu membagi kelompok ayat berdasarkan urutan turunnya, terutama pada beberapa kasus surah yang ayatnya tidak diturunkan sekaligus dalam satu waktu. Penelitian ini juga berkesimpulan bahwa Buya Malik telah turut meramaikan diskursus koherensi surah dengan memberikan beberapa kontribusi,
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yaitu; pertama, Buya Malik tidak hanya membangun koherensi internal surah, tetapi juga koherensi eksternal surah; kedua, Buya Malik tidak hanya mengelompokkan ayat berdasarkan struktur gramatikal dan tematik konten sebuah surah, tetapi juga berdasarkan informasi nuzulnya; dan terakhir, Buya Malik menentukan tema pokok sebuah surah melalui tartīb nuzūlīnya. Dalam beberapa penjelasan dalam penelitian ini, juga terlihat beberapa perbedaan Buya Malik dengan tokoh lainnya, baik dari segi metode maupun hasil analisis penafsirannya
Islam Wasatiyya in the View of Majelis Ulama Indonesia
No full textThis article examines wasatiyya through the eyes of the Indonesian Ulema Council (MUI). In terms of current religiosity in Indonesian society, most people are polarized into two extreme patterns, namely the extreme right and the extreme left. The role of the Indonesian Ulema Council (MUI) is demonstrated by demonstrating the concept of Islamic wasatiyya taught by the Prophet Muhammad SAW. The emergence of radicalism and liberalism was undoubtedly influenced by several factors, including religious exaggeration or, conversely, taking religious matters lightly. This article specifically seeks to answer two questions. First and foremost, how did the MUI come to be? Second, how does the MUI view the concept of wasatiyya da'wah? Third, what is the role of the Indonesian Ulema Council's (MUI) fatwa for the Indonesian people? As a result, we can see that the MUI, a semi-official institution in Indonesia, plays an important role in religious matters for Indonesian society, including preventing the emergence of extreme right and extreme left views. Until we believe MUI has carried out a religious moderation movement, also known as Wasatiyya al-Islam.
Keywords: MUI, Preaching, Radical, Wasatiyya
The exegesis of Tabatabaei and the Hermeneutics of Hirsch: a comparative study
No full textThis thesis is a comparative study between Hermeneutics on the one hand and exegesis of the Holy Qur'an on the other. Its objective is to discover whether there are salient points of convergence between the two disciples, and whether issues germane to the Hermeneutical tradition in the West have been referred to and/or employed in Muslim works of Qur'an commentary. To this end, the works of one of the most prominent Shi'ite philosophers and exegetes. Allama Mohammad Hossein Tabataei, have been analysed and compared with the perspective and methodology of E D. Hirsch, one of the most important hermeneuticians in the Western World. Hirsch has been chosen since, in the opinion of the author, there is a considerable number of commonalities between the Hirschian approach to hermeneutics and the exegetical methodology of Tabatabaei and other Shi'ite Muslim interpreters of the Qur'an.. Hirsch, as an objectivist, along with a number of other Hermeneutical scholars, are critical of those who subscribe to philosophical Hermeneutics, such as Heideger and Gadimer. The same approach is taken in Tabatabaei's works, thus providing a strong rationale for an academic comparison of these two scholars. For this reason, this thesis attempts to study the theories of Tabatabaei and Hirsch in order to highlight the similarities and differences in their works. The central hypothesis is that while small differences in approach exist, there is much common ground, and that it is possible to use certain facets of Hirschian hermeneutics in the interpretation of the Qur'an, thus modernising some of the existing exegetical approaches employed by Shi'ite scholars.Since the aim of this thesis is to compare the interpretive works of Tabatabaei with those of Hirsch's, an introductory chapter has been dedicated to the study of the evolution of Shi'ite exegesis from the beginning to date. Tabatabaei's Al-Mizan has been chosen as the foremost work of Shi'ite exegesis in the modem period. Furthermore, a complete chapter has also been dedicated to Tabatabai's exegetical modus operandi as reflected in Al-Mizan, in order to arrive at a better understanding of his perspectives. This research arrives at the conclusion that philosophical Hermeneutics and Epistemology have opened new horizons on which we will always be dependent. Whatever interpretive theories with regards to the understanding of the text are accepted, or whatever the tendency as far as literary criticism is concerned, or whatever ideas are accepted in the arena of philosophy of human and social sciences, the discussion of the nature of understanding in general cannot be avoided. This does not mean that Hermeneutics is limited to these new theories. Rather, the opportunity always exists to introduce new interpretive theories in connection with the understanding of the text. It is indeed possible to study these discussions in detail in a separate sphere independent of the other branches of Islamic sciences and arrive at a number of stable principles in the interpretation of the text in Islamic research
Tracing the Trialectic: The Process and Influence of Three Laws in the Establishment of Religious Courts in Indonesia
No full textThis article discusses the legal trialectic in establishing the Religious Courts in Indonesia. Since its establishment in 1882, the Religious Courts have not fully represented Islamic law as its primary source. To trace this trialectic, the author uses Ebrahim Moosa's theoretical framework of "transculturation, counterpoints, social imaginary, networks, and legal orientalism." For this purpose, the author proposes two problem formulations. First, what is the process of trialectic attraction between Islamic law, positive law, and customary law in the establishment of the Religious Courts? Second, what is the extent of the influence of positive and customary law in limiting the role of Islamic law? The author offers two novelties, namely methodological novelty in Indonesian Islamic studies, by adopting Ebrahim Moosa's theory. Finally, the conclusive novelty is that the Religious Court is not derived from Islam but from the trialectic of three laws. The practical contribution of this study is to re-question the roles of religious courts in formalizing and implementing Islamic law in Indonesia, with the hope that religious courts will become a dialectical space where Islamic law continues to develop so that it can make a practical contribution to contemporary Indonesian society.
 
Astrology in literature: how the prohibited became permissible in the Arabic poetry of the mediaeval period
No full textThis thesis is concerned to position the art of astrology within the context of classical Arabic poetry, primarily by investigating and elucidating attitudes to the notion of
qadar (fate) and the ideology in which it was embedded. These attitudes were revelatory of the broader world view of the Arabs of those periods, and their shifts from those held in the pre-Islamic and early Islamic eras tell us a good deal about the importance given to the nature and role of fate and about the various understandings of its influence. The pre-Islamic Arab's notion of qadar was in some ways similar to that of the early Muslims: both emphasised predetermination and the irresistible power of fate. But while the jahilf (Pre-Islamic) Arabs identified fate with the malign power of dahr (Time), the Muslims believed the power of fate lies in the hands of God the
Omnipotent, who alone is responsible for the fate of the whole universe. Thus the astrology of the pre-Islamic era was one aspect of divination (kihana) and claimed to be
able to reveal in advance an individual's destiny, which could be avoided by taking certain precautions. These precautions, however, were considered effective only in
relatively trivial cases; they were useless in the areas of major impact: a person's happiness or misery (shaqiiwa aw sa ada), sustenance (rizq) and one's term (ajal), the
three inevitable and irresistible manifestations of fate. In the Islamic period not only these major aspects of life are governed and controlled by the Omnipotent; the destiny
of the universe, in even its most minute details, is determined and controlled by God alone. Astrology was considered to be of no value whatsoever, and its practitioners were subject to the death penalty. These two irreconcilable views are evident in early Islamic poetry, which reflected clearly the response of poets, and society, to astrology from the perspective of qadar.
When the orthodox caliphate was replaced by dynastic rule the status of astrology was changed dramatically. The idea that the stars, as indicators, play a role in the life of
human beings found popowerful supporters in some governors of the Islamic world, who allowed astrology to fulfil a public function regardless of the hostility of the official
religion of that society. This social phenomenon generated rich material of a controversial character in the realm of literature. Investigating the factors, motivations
and impact of mediaeval political, theological and philosophical attitudes to astrology, in relation to the notions of free will and predestination, is the concern of this study
Intellectual property laws and Islam in Malaysia.
No full textPhDThis study is undertaken on the premise that Islam and Islamic law is to be taken into
serious consideration in any future legislative reform of laws in Malaysia. Islam being
the religion of the country and the strong religious sentiment of the Muslims (who
form the majority in Malaysia) cannot be overlooked or dismissed lightly by the
legislators in Malaysia. Reformation of intellectual property laws is timely, as we are
now approaching to the dateline set by GATF-Trips agreement which aim is to
improve our standard of intellectual property protection. This study seeks to analyze
and evaluate the current legislation pertaining to intellectual property in Malaysia in
terms of the philosophy and rules governing the existence, ownership and exercise of
these rights and their consistency and inconsistency with Islam and Islamic law. The
main objective of this study is to prove that a coherent and logical conceptual
framework of ownership of intellectual property can be derived from an Islamic
perspective which not only offers the basis of rights but also defines the scope of
these rights. From the point of ownership of rights, support can be obtained from the
normative framework of property rights within the traditional classification of 'mal'
(property) and 'haqq al-milkiyyah' (ownership rights) under Islamic law. From the
point of exercise of rights, the exact scope can be defined from the analysis of
fundamental concepts which have been developed by Muslim jurists. It has been
established that Islam and Islamic law offers a sound and systematic paradigm, which
in deeper analysis, can satisfy both our current obligations under international
treatises, as well as our responsibility to practise our religion to the fullest
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