71 research outputs found
Konstruksi Sosial-Teologis Ritual Ijazah Asma' Artho (Uang Azimat) di Pondok Pesantren Fathul Ulum Kwagean Pare Kediri
No full textThis article scrutinizes social and theological constructions of the practice of ijazah Asma Artho or Uang Azimat (money blessing tradition) in Fathul Ulum Islamic Boarding School. Asma Artho is not a practice of doubling money. It is only money blessed by kiai. There is a symbol contained in the post-blessing money, the kiai, through his team, writes the word Bāsiṭ, one of Asmā’ al-Ḥusnā, on the blessed money. Socially, the practice, which is routinely implemented every year, is not only sought by the santri, but also the general public and businessmen. If santri and the general public wishes the blessing of their rejection from this ritual process, then it is different from the perspective of the business community, where they believe this money (Asma Artho) has enough impact on the increase in the business’s current good. For them, the more blessed the money is, the more fortune it earns. In understanding the theological construct of this blessed money, the author examines the meaning of the Bāsiṭ, one of Asmā’ al-Ḥusnā, and the interpretation of this word in the Qur’an which is contained in the money and how to read the rajah. This bleesed money is based on the thought of Abū Ḥāmid al-Ghazālī, Abū Bakr Muḥammad Shatā al-Dimyātī, and Ma‘rūf al-Karkhī. Al-Karkhī said has even said that anyone who reads the mawlid upon the Prophet Muhammad on some silver or gold-plated dirhams and then mix the dirhams with other dirhams, these dirhams will then get a blessing
Nilai Sufistik Pembudayaan Musik Shalawat Emprak Pesantren Kaliopak YOGYAKARTA
No full textThis article explores the culture of music in the tradition of Shalawat Emprak in Pesantren Kaliopak Yogyakarta from the perspective of Sufism. Essentially, Shalawat Emprak is similar to the Sufi tradition of listening to music (samâ‘) as one of the media to draw closer to God. The music is, however, regarded merely as a medium, but it is not a primary mean. Shalawat Emprak is different from classical Sufism, which emphasizes personal behavior towards God. In the context of Sufi thought, Emprak seems more like a Sufi order (tarekat), in which an activity carried congregation. The process towards God congregation in Emprak is reinforcing efforts and build resonance, so as to strengthen each individual and accelerate the process toward God. Every soul can actualize the unique path to God, one of them through tradition of Shalawat Emprak. This is because the path to God is not only found in the mosque or other places of worship, but also in the human's soul. Therefore, it is an important matter to create conditions, pre-conditions, and social relationships which stimulate and encourage a person to find a way to God
Kontribusi Forum Kiai Muda (FKM) Madura dalam membangun Islamisme di Pamekasan
Full text linkArtikel ini mencoba menganalisis kiprah organisasi Forum Kiai Muda Madura (FKM), kelompok kiai muda [lora atau gus] di mana kiprah mereka cukup masif dalam mengorganisir massa dengan membentuk sektarianisme berlapis. Sektarianisme ala FKM ini seakan abai dengan realitas keragaman intra dan antaragama serta kelompok etnis, sehingga seolah-olah dominasi para elite keagamaan ini “mengunci” ruang kebebasan berpikir dalam agama
Nilai sufistik pembudayaan musik shalawat emprak pesantren kaliopak ,Yogyakarta
No full textThis article explores the culture of music in the tradition oaf shalawat emprak in pesantren kaliopak,Yogyakarta from the perspective of sufism. Essentially, shalawat emprak is similiar to the sufi tradition of listening to music as one of the media to draw closer to god
Hermeneutika II: buku perkuliahan Program S-1 Prodi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya
Full text linkBuku perkuliahan ini disusun sebagai salah satu sarana pembelajaran pada mata kuliah Hermeneutika II. Secara rinci buku ini merupakan kelanjutan dari mata kuliah Hermeneutika I, di mana dalam materi tersebut difokuskan pada khazanah teoretis tentang mazhab-mazhab hermeneutika di Barat. Selanjutnya, proses transferensi keilmuan hermeneutis itu—langsung maupun tidak langsung—banyak mempengaruhi khazanah pemikiran Muslim kontemporer di dunia Islam yang menjadikan hermeneutika sebagai tool of analysis dalam memahami teks-teks suci. Adapun paket-paket yang akan diketengahkan dalam perkuliahan antara lain: selayang pandang mazhab hermeneutika Barat, yang dilanjutkan dengan teori dan aplikasi teori hermeneutika dalam membaca teks-teks keagamaan. Dalam hal ini penulis akan mengurai secara singkat teori hermeneutika Muslim kontemporer seperti Muhammad Shahrûr, Nasr Hâmid Abu Zayd, Fazlur Rahman, dan beberapa produk hermeneutika Muslim lain. Akhirnya, penulis ucapkan terima kasih sebesar-besarnya kepada Dr. Chafid Wahyudi, M.Fil.I dan semua pihak yang telah turut membantu dan berpartisipasi demi tersusunnya buku perkuliahan Hermeneutika II, khususnya pihak UIN Sunan Ampel Surabaya dan IDB. Kritik konstruktif dan saran kami tunggu guna penyempurnaan buku ini
Metodologi Studi Hadis Jamâl al-Bannâ
No full textText will always interacting with the context. He always dialectic with the conditions in which the text was born. Therefore, to understand a text, an understanding about the context becomes a necessity that must be done, not least the understanding of hadith texts. Without understanding a variety of variables and circumstances behind the text that includes historical aspects, sociological, psychological, and so on, then this will potentially misinterpretation. This article explores the ideas of Jamal al-Banna on the methodology of contemporary traditions. He offers concepts and methodologies so resolutive and intelligent in understanding the Sunnah of the Prophet. He also shows how Muslims should ideally interact with the Sunnah. Departing from the description, it will be explored in this article about Jamal al-Banna Sunnah thinking which will then be analyzed in this hermeneutic perspective. According to him, Muslims today should make the Sunnah as a model of ijtihad, which also means keeping the existence of Sunnah. That is, people now have to follow the path and methodology, not the spoken word; follow the Sunnah of the Prophet, do not follow the text of the hadith
Kritik terhadap Relasi Antagonistis Timur-Barat
Full text linkThe seeds of the clash of thought between the East and the West have become a pin point on the valuable literature of the classical west to take a part on such issues. In short, Hegel’s claim on the philosophical history, Darwinism on the evolutional theory and Marxism on the capitalism join in this complex debate. Those three figures play a role in formulating the existence of west civilization with its hegemonic characteristic. The prosperous study on looking another civilization in black-white discourse takes part in growing animosity among civilization. Civilization is a total number of material achievements and thoughts from many generations. Civilization cannot appear from few people for it is a spontaneous design of human being. This article attempts to explore two leading civilizations in the world, Islam and the West. When Islam, which is identical with the East, has tried to observe the West by using Occidentalism as its epistemological approach, polemic and debate become apparent. The tension between the West and the East takes another new volume. This article attempts to elucidate the antagonistic-relationship between the East and the West, the Occidentalism, and epistemological efforts to build the dialogue of civilization
Rekonstruksi Nalar Fikih dalam Perspektif ‎Studi Islam Kontemporer ‎(Pemikiran Jamal Al-Banna)‎
No full textBeside known as a brother of the Hasan al-Banna of Ikhwan al-Muslim, Jamal al-Banna is also a controversial yet respected scholar of Islam. He is a prolific writer with 100 book titles bearing his name. He writes on Islamic theme as well other themes such as democracy and politics. He also engages in civil society activities.
One of his thoughts is about reforming classical Islamic law which he elucidates in one of his book entitled Nahw Fiqh Jadid; (Towards New Islamic Law). In that book he asserts that medieval legal methodology, especially about istidlal (interpretation) is no longer applicable nowadays.Beside known as a brother of the Hasan al-Banna of Ikhwan al-Muslim, Jamal al-Banna is also a controversial yet respected scholar of Islam. He is a prolific writer with 100 book titles bearing his name. He writes on Islamic theme as well other themes such as democracy and politics. He also engages in civil society activities.
One of his thoughts is about reforming classical Islamic law which he elucidates in one of his book entitled Nahw Fiqh Jadid; (Towards New Islamic Law). In that book he asserts that medieval legal methodology, especially about istidlal (interpretation) is no longer applicable nowadays
Islam sebagai Agama dan Umat: Analisa Pemikiran Kenegaraan Jamâl al-Bannâ
No full textThis article explores Jamâl al-Bannâ’s view on the relation between religion and state, particularly his views on the relation system between Islam and state, and the related issues such as democracy, pluralism, and secularism. The article, therefore, describes issues on the concept of ummah in Islam, democracy within Islamic governmental system, and Islam’s view on secularism and pluralism. The article uses textual interpretation method. The article finds that the most ideal example of Islamic government was the period of Madînah al-Munawwarah, which only lasted for 25 years.</p
DARI REKONSTRUKSI EPISTEMOLOGIS STUDI KEISLAMAN MENUJU TEOLOGI HUMANIS : ANALISIS PEMIKIRAN JAMAL AL BANNA
Full text linkDari sekian pemikir kontemporer Islam yang menawarkan gagasan pembaruannya, Jamal al-Banna (l. 1920) juga hadir untuk meramaikan kancah pemikiran Arab-Islam. Pemikirannya dihadirkan untuk merespon problematika pemikiran Islam yang masih mengalami stagnasi berpikir. Sebelum melakukan pembacaan terhadap teks-teks keagamaan, bagi Jamal, penting untuk merekonstruksi dahulu sistematika pemikiran Islam lama karena ketakterbukaan sistem tersebut terhadap segala aktivitas ijtihadiah. Oleh karenanya, ia mengawalinya dengan merekonstruksi secara total sistematika pengetahuan Islam -yang menjadi arus pemikiran-pemikiran teologi- menjadi tiga hal: al-Qur’an, Sunnah, dan Hikmah. Masing-masing diajukan dengan “cara baca” baru agar arus teologi Islam mampu bersinergi dengan zamannya
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