Pub Date : 2021-06-28DOI: 10.24014/JUSH.V29I1.12309
Rozian Karnedi
This research was proposed by Siradjuddin Abbas who in some literature is not known as a hadith figure. He is better known as a prominent Indonesian theologian and fiqh expert. In fact, the thoughts and contributions of Siradjuddin Abbas in the study of hadith can be traced in his various works. This study aimed to reveal the contribution of Siradjuddin Abbas in the study of hadith. The descriptive-analytical method and the biographical approach were used to answer the questions: 1) whether Siradjuddin Abbas can be said to be a hadith figure, and 2) what is the contribution of Siradjuddin Abbas in the study of hadith in Indonesia. The results of the study indicated that; 1) Siradjuddin Abbas is not only a theologian and fuqahā’ but also a figure in Indonesian hadith. Although he did not write a specific hadith book, Siradjuddin Abbas’s thoughts on hadith are scattered in his various works. He was a collector, commentator and eristic of hadith in written and oral. 2) The roles and thoughts of Siradjuddin Abbas contributed to the study of hadith in Indonesia. He strengthens the argument for Ahlussunnah wal Jamā’ah’s understanding by providing hadith arguments on the thoughts of kalam and fiqh. Although the role, thought and understanding of the Hadith of Siradjuddin Abbas is more of a defence of the Asy’ariyah theology and the Shafi’i school, the thought of the hadith becomes a reference and guide for the Islamic community, especially from traditionalist Muslims
{"title":"Siradjuddin Abbas’ Contribution in the Study of Hadith in Indonesia","authors":"Rozian Karnedi","doi":"10.24014/JUSH.V29I1.12309","DOIUrl":"https://doi.org/10.24014/JUSH.V29I1.12309","url":null,"abstract":"This research was proposed by Siradjuddin Abbas who in some literature is not known as a hadith figure. He is better known as a prominent Indonesian theologian and fiqh expert. In fact, the thoughts and contributions of Siradjuddin Abbas in the study of hadith can be traced in his various works. This study aimed to reveal the contribution of Siradjuddin Abbas in the study of hadith. The descriptive-analytical method and the biographical approach were used to answer the questions: 1) whether Siradjuddin Abbas can be said to be a hadith figure, and 2) what is the contribution of Siradjuddin Abbas in the study of hadith in Indonesia. The results of the study indicated that; 1) Siradjuddin Abbas is not only a theologian and fuqahā’ but also a figure in Indonesian hadith. Although he did not write a specific hadith book, Siradjuddin Abbas’s thoughts on hadith are scattered in his various works. He was a collector, commentator and eristic of hadith in written and oral. 2) The roles and thoughts of Siradjuddin Abbas contributed to the study of hadith in Indonesia. He strengthens the argument for Ahlussunnah wal Jamā’ah’s understanding by providing hadith arguments on the thoughts of kalam and fiqh. Although the role, thought and understanding of the Hadith of Siradjuddin Abbas is more of a defence of the Asy’ariyah theology and the Shafi’i school, the thought of the hadith becomes a reference and guide for the Islamic community, especially from traditionalist Muslims","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45217785","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-28DOI: 10.24014/JUSH.V29I1.10479
Ahmad Umam Aufi
This study examined the story of Moses and Pharaoh as one of the Islamic narrative discourses in the Qur’an. Structural anthropology Claude Lévi-Strauss was used to analyze the story’s structure or nature of the mind. The results of the study explicate that the story of Moses and Pharaoh had a structure of “struggle plot to convey the truth”. Based on the episodes of the story showed a continuous transformation of structure and forms cylindrical triangle. Behind the story of Moses and Pharaoh was reflection of the developing culture in Islamic societies. First, there were some societies’ components in the struggle process of the faithful in conveying the truth, both theologically or socio-politically. Such as the actor of social change (Moses), masses of people (the people of Moses), authorities who refused the change (Pharaoh and his leaders) and opportunist intellectuals (the magicians before being defeated by Moses), and organic intellectuals (the magicians after believing in the truth of Moses). Second, the community’s culture was controlled by established authorities, the commitment of the truth will gain a refusal and despite resistance. The prerequisite to be able to undergo it was to confirm it rationally and empirically (according to the times).
{"title":"The Story of Moses and Pharaoh in a Structural Anthropology Approach","authors":"Ahmad Umam Aufi","doi":"10.24014/JUSH.V29I1.10479","DOIUrl":"https://doi.org/10.24014/JUSH.V29I1.10479","url":null,"abstract":"This study examined the story of Moses and Pharaoh as one of the Islamic narrative discourses in the Qur’an. Structural anthropology Claude Lévi-Strauss was used to analyze the story’s structure or nature of the mind. The results of the study explicate that the story of Moses and Pharaoh had a structure of “struggle plot to convey the truth”. Based on the episodes of the story showed a continuous transformation of structure and forms cylindrical triangle. Behind the story of Moses and Pharaoh was reflection of the developing culture in Islamic societies. First, there were some societies’ components in the struggle process of the faithful in conveying the truth, both theologically or socio-politically. Such as the actor of social change (Moses), masses of people (the people of Moses), authorities who refused the change (Pharaoh and his leaders) and opportunist intellectuals (the magicians before being defeated by Moses), and organic intellectuals (the magicians after believing in the truth of Moses). Second, the community’s culture was controlled by established authorities, the commitment of the truth will gain a refusal and despite resistance. The prerequisite to be able to undergo it was to confirm it rationally and empirically (according to the times).","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45502482","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-31DOI: 10.24014/JUSH.V28I2.10990
Jarman Arroisi, Erva Dewi Arqomi Puspita
The modern era has had both positive and negative impacts on the progress of human civilization. The positive impact can be seen from the increasing advances in technology and science that help human life. Meanwhile, one of the negative impacts that emerged from the modern era is the spread of mental health problems in society. Not a few in modern society there are several symptoms and mental health problems that make it difficult for someone to find happiness. This article aims to explain efforts to cleanse the soul in Islamic tradition such as the pattern of cleansing the soul by Ibn Tufail. By using a descriptive critical analysis method with this type of literature research, this research found several important points. First, tazkiyya al-nafs is an important effort that must be made by someone to get a sense of happiness. Second, one of the important strategies and ways to get happiness according to Ibn Tufail is to attain knowledge of God. Third, if someone has come to the knowledge of God, then he will come to Ma'rifatullah. The attainment of this ma'rifatullah stage can only be achieved by someone if that person has cleansed his soul. With tazkiyya al-nafs that is done consistently one will come to what is called musyahadatullah or ma'rifah billah.
{"title":"Soul Restoration in Islamic Tradition (Ibn Tufail's Perspective of Tazkiyya an-Nafs Model)","authors":"Jarman Arroisi, Erva Dewi Arqomi Puspita","doi":"10.24014/JUSH.V28I2.10990","DOIUrl":"https://doi.org/10.24014/JUSH.V28I2.10990","url":null,"abstract":"The modern era has had both positive and negative impacts on the progress of human civilization. The positive impact can be seen from the increasing advances in technology and science that help human life. Meanwhile, one of the negative impacts that emerged from the modern era is the spread of mental health problems in society. Not a few in modern society there are several symptoms and mental health problems that make it difficult for someone to find happiness. This article aims to explain efforts to cleanse the soul in Islamic tradition such as the pattern of cleansing the soul by Ibn Tufail. By using a descriptive critical analysis method with this type of literature research, this research found several important points. First, tazkiyya al-nafs is an important effort that must be made by someone to get a sense of happiness. Second, one of the important strategies and ways to get happiness according to Ibn Tufail is to attain knowledge of God. Third, if someone has come to the knowledge of God, then he will come to Ma'rifatullah. The attainment of this ma'rifatullah stage can only be achieved by someone if that person has cleansed his soul. With tazkiyya al-nafs that is done consistently one will come to what is called musyahadatullah or ma'rifah billah.","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":"28 1","pages":"170-180"},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46468866","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-31DOI: 10.24014/JUSH.V28I2.8836
Qurrata A'yun, Yor Hananta
So far, in social media, the hadith "ballighū 'annī walau āyah" has been widely misunderstood as a proposition for preaching even if it is only one verse. On the other hand, this hadith is also used as a suggestion for preaching without understanding the full meaning of a verse. This understanding is different from the real understanding, so a comprehensive discussion is needed to describe it. This article aims to identify misconceptions in understanding the hadith "ballighū 'annī walau āyah" on social media twitter and meet them with the correct meanings of the hadith. This study is a qualitative study which classify and analyze data by descriptive analysis. The discussion of this article explains how the hadith ballighū 'annī walau āyah is understood by Twitter netizens. The understanding of netizens is grouped into two categories, namely those that are appropriate and not in accordance with their real understanding. The factors that lead to misunderstanding of the hadith ballighū 'annī walau āyah are the insights of the hadith that are conveyed only a piece (not intact) and the dissemination of understanding through social media twitter with a short number of characters. This phenomenon causes a transformation of the hadith understanding in the form of degradation and distortion
{"title":"The Understanding of Hadith “Ballighû ‘annî walau Âyah\" in Twitter","authors":"Qurrata A'yun, Yor Hananta","doi":"10.24014/JUSH.V28I2.8836","DOIUrl":"https://doi.org/10.24014/JUSH.V28I2.8836","url":null,"abstract":"So far, in social media, the hadith \"ballighū 'annī walau āyah\" has been widely misunderstood as a proposition for preaching even if it is only one verse. On the other hand, this hadith is also used as a suggestion for preaching without understanding the full meaning of a verse. This understanding is different from the real understanding, so a comprehensive discussion is needed to describe it. This article aims to identify misconceptions in understanding the hadith \"ballighū 'annī walau āyah\" on social media twitter and meet them with the correct meanings of the hadith. This study is a qualitative study which classify and analyze data by descriptive analysis. The discussion of this article explains how the hadith ballighū 'annī walau āyah is understood by Twitter netizens. The understanding of netizens is grouped into two categories, namely those that are appropriate and not in accordance with their real understanding. The factors that lead to misunderstanding of the hadith ballighū 'annī walau āyah are the insights of the hadith that are conveyed only a piece (not intact) and the dissemination of understanding through social media twitter with a short number of characters. This phenomenon causes a transformation of the hadith understanding in the form of degradation and distortion","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42949831","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-31DOI: 10.24014/JUSH.V28I2.9618
Farida Nur Afifah
Tafsir ʼAḥkam Al-Qurʻan is one of the works of Ahmad ibn Muhammad al-Razi al-Jaṣaṣ, that is interesting to research. In addition to his fanatical interpretation of the Hanafi madzhab, this interpretation is also often perceived as incompatible with the verse spoken (out of context). It’s used as a reference to society in the middle ages, where the Qur'an was dominated by its use for political, madzhab, or ideological purposes to defend certain interests. In addition to the important book, it’s unique in terms of its characteristics, therefore it will examine the Tafsir ʼAḥkam Al-Qurʻan in terms biography of al-Jaṣaṣ, the background of interpreting writing, interpretation methods, systematics and discussion of the book, as well as some examples of the interpretation of the book. This article uses descriptional method of analysis library. As for the results of this study al-Jaṣṣaṣ in compiling his book is inconsistent in terms of patterns, methods, or systems. al-Jaṣṣaṣ who is too fanatical in his madzhab has an effect on his interpretation based on reason. Many interpretations are poured out of his own mind and sometimes go astray. He also gave a scathing comment to another madzhab who disagreed with al-Jaṣaṣ.
{"title":"Fanaticism of Madzhab in Interpretation: Study of The Book of Aḥkam al-Qur’an By al-Jaṣṣaṣ","authors":"Farida Nur Afifah","doi":"10.24014/JUSH.V28I2.9618","DOIUrl":"https://doi.org/10.24014/JUSH.V28I2.9618","url":null,"abstract":"Tafsir ʼAḥkam Al-Qurʻan is one of the works of Ahmad ibn Muhammad al-Razi al-Jaṣaṣ, that is interesting to research. In addition to his fanatical interpretation of the Hanafi madzhab, this interpretation is also often perceived as incompatible with the verse spoken (out of context). It’s used as a reference to society in the middle ages, where the Qur'an was dominated by its use for political, madzhab, or ideological purposes to defend certain interests. In addition to the important book, it’s unique in terms of its characteristics, therefore it will examine the Tafsir ʼAḥkam Al-Qurʻan in terms biography of al-Jaṣaṣ, the background of interpreting writing, interpretation methods, systematics and discussion of the book, as well as some examples of the interpretation of the book. This article uses descriptional method of analysis library. As for the results of this study al-Jaṣṣaṣ in compiling his book is inconsistent in terms of patterns, methods, or systems. al-Jaṣṣaṣ who is too fanatical in his madzhab has an effect on his interpretation based on reason. Many interpretations are poured out of his own mind and sometimes go astray. He also gave a scathing comment to another madzhab who disagreed with al-Jaṣaṣ.","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":"28 1","pages":"181-191"},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42028122","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-31DOI: 10.24014/JUSH.V28I2.9643
Siswoyo Aris Munandar, Jazilus Sakhok, P. Astuti, Elia Malikhaturrahma
Some scholars think that people who take up religious beliefs are synonymous with being committed so that many people want to have tarekat. Even so, there are scholars like Badiuzzaman Said Nursi who think that tasawuf does not have to be committed. The statement of Sufism and sufi order according to Nursi is a way to recognize the nature of faith and the essence of the Qor’an to become a spiritual path under the guidance of the Prophet's sunnah. For Nursi, the spiritual activator is dhikr to Allah and continuous tafakkur to eliminate gloom, fear, and a sense of alienation from humans. The problem in this research is how the basic thoughts of Sufism Nursi and how the thoughts of Nursi about tasawuf without being committed. This study aims to determine the thoughts of Nursi about Sufism without any commitment. The results of this study are expected to provide a new understanding of the context of Sufism. This research is qualitative research that emphasizes library research. The type of approach carried out uses a socio-historical approach. Data collection was done by using the documentation method. Data analysis was performed using content analysis techniques. The analysis was carried out by proving the contents of the book, then analyzed and matched with existing data. This research also uses the method of interpretation (hermeneutic) so that Nursi's thoughts can be understood in a broader context and his childhood Nursi and his family adhered to the Nahsyabandiyah sufi order. Even so, Nursi stated firmly that he was not a follower of a sufi order. If the conventional view says that the nature path must be through sufi order, Nursi says: the nature path is sufficient through the Qur'an and following the behavior of the Prophet Muhammad. These characteristics can be used to describe al-Nursi's model of Sufism, namely sufism without sufi order. The results showed that Sufism without sufi order, according to Nursi, is someone who has sufism does not have to follow the teachings of a sufi order that has a teacher or murshid, only by always making dhikr glorifying the name of Allah, and always carrying out God's mandatory commands and sunnah so he will feel close God. I think Nursi thinking is something new that will make it easier for someone to be closer to Allah
一些学者认为，信奉宗教的人是忠诚的代名词，所以很多人都想拥有tarekat。即便如此，也有像Badiuzzaman Said Nursi这样的学者认为tasawuf不必被承诺。根据努尔西的说法，苏菲主义和苏菲秩序是一种承认信仰本质和古兰经本质的方式，以在先知的圣训的指导下成为一条精神道路。对努尔西来说，精神的激活剂是对安拉的dhikr和持续的塔法库，以消除悲观、恐惧和与人类的疏离感。本研究的问题是，苏派的基本思想是怎样的，而苏派的思想又是怎样的。本研究旨在确定努尔西在没有任何承诺的情况下对苏菲主义的思想。这项研究的结果有望为苏菲派的背景提供一个新的理解。本研究是以图书馆研究为重点的定性研究。采用的方法类型采用社会历史方法。数据收集是通过使用文档方法完成的。使用内容分析技术进行数据分析。分析是通过证明该书的内容来进行的，然后与现有数据进行分析和匹配。这项研究还使用了解释的方法（解释学），以便在更广泛的背景下理解努尔西的思想，并使他的童年时期努尔西和他的家人遵守纳希亚班迪耶-苏菲秩序。即便如此，努尔西还是坚定地表示，他不是苏菲命令的追随者。如果传统观点认为自然之路必须通过苏菲秩序，努尔西说：通过《古兰经》和遵循先知穆罕默德的行为，自然之路就足够了。这些特征可以用来描述努尔西的苏菲主义模式，即没有苏菲秩序的苏菲主义。结果表明，根据Nursi的说法，没有苏菲教团的苏菲主义是指拥有苏菲主义的人，他不必遵循有老师或穆尔希德的苏菲教团，只需要让dhikr赞美真主的名字，并始终执行上帝的强制性命令和圣训，这样他就会感到亲近上帝。我认为努尔西思想是一种新的东西，它将使人们更容易接近安拉
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Pub Date : 2020-12-31DOI: 10.24014/JUSH.V28I2.9898
A. Asnawi, Idri Idri
In his study of Qur’anic structure, Michel Cuypers applied Semitic Rhetoric that has been used to analyze Biblical structure. Despite having received positive responses from Gabriel Said Reynolds and others, Cuypers’ method was criticized by Nicolai Sinai for ignoring rhyme in the Qur’an and overdoing in maintaining the existence of the ring structure in the Qur’an. This paper, then, attempts to examine this analytic method from the perspective of the Qur’anic sciences’ (‘ulu>m al-Qur’a>n). This study aims to determine proportionally the characteristics of the method and the effect it produces by using descriptive-analytic and comparative research methods. This paper argues that there are subjectivity and inconsistency in dividing the text and determining the structure of its composition, as in the study of surah al-Qa>ri‘ah by Cuypers, and an ignorance of the information about reasons for the revelations (asba>b al-nuzu>l) and Prophet’s explanation about verses. However, the application of this method can lead to a new interpretation of the Qur’an, namely by using the information in the Qur’an itself, indicators of wording around it (siya>q), and verse correlation (muna>saba>t). On the other hand, this method supports the authenticity and coherence of the Qur’anic text, which has become a debate among the Orientalists.
在对《古兰经》结构的研究中，米歇尔·库佩斯运用了闪米特修辞学来分析《圣经》的结构。尽管得到了Gabriel Said Reynolds等人的积极回应，但Cuypers的方法被Nicolai Sinai批评为忽视了《古兰经》中的押韵，过度维护了《古兰》中环形结构的存在。然后，本文试图从古兰经科学的角度来检验这种分析方法。本研究旨在通过描述性分析和比较研究方法，按比例确定该方法的特点及其产生的效果。本文认为，在划分文本和确定其组成结构方面存在主观性和不一致性，如Cuypers对surah al-Qa>ri'ah的研究，以及对揭示原因的信息（asba>b al-nuzu>l）和先知对诗句的解释的无知。然而，这种方法的应用可以导致对《古兰经》的新解释，即使用《古兰经本身》中的信息、围绕它的措辞指标（siya>q）和诗句相关性（muna>saba>t）。另一方面，这种方法支持了《古兰经》文本的真实性和连贯性，这已经成为东方主义者之间的争论。
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Pub Date : 2020-12-31DOI: 10.24014/JUSH.V28I2.10189
Irza Anwar Syaddad
This study aims to map the ontological and epistemological aspects of Negotiative Hermeneutics through a philosophical approach. Negotiative Hermeneutics is a new hermeneutic model initiated by Khaled Abou El Fadl to criticize gender-biased and misogyny fatwas issued by Al-Lajnah ad-Dā`imah li al-Buhūts al-'Ilmiyyah wa al-Iftā`, or the Fatwa Committee Saudi Arabia. Prioritizing texts understanding through a psychological, social context, and other perspective makes this model different from other hermeneutics. Negotiative Hermeneutics more focuses on the negotiation process for sustainable in the three pillars of hermeneutics: author, text, and reader. This iterative process on linguistic, cultural, etc. This study analyzed the weaknesses of the Negotiative Hermeneutics negotiation movement based on the misogyny fatwa case of the Saudi Arabian Fatwa Committee using the critical discourse analysis method. The results indicated that the text is ontologically sacred and authoritative; authorship of the Quran and the Prophet Sunnah stopped at the first author. The epistemological viewed meaning is obtained from endless negotiations among the three pillars of hermeneutics. The weakness is Khaled's disregard for the fact that the ulama's fatwa depends on royal authority. Last, the significance of this paper, especially regarding the shortcomings in Khaled's theory, is to present evidence that a fatwa produced by the ulama's ijtihad is not autonomous at all, even from the ulama itself, because it is also the result of a bargaining chip between ulama and the royal authority
本研究旨在通过哲学方法映射谈判解释学的本体论和认识论方面。谈判解释学是哈立德·阿布·法德尔倡导的一种新的解释学模式，旨在批评Al-Lajnah ad-Dā`imah li Al-Buhúts Al-'Immiyah wa Al-Iftā'或沙特阿拉伯法特瓦委员会发布的性别偏见和厌女法特瓦。通过心理学、社会语境和其他视角优先理解文本，使该模型不同于其他解释学。在解释学的三大支柱：作者、文本和读者中，谈判解释学更多地关注可持续的谈判过程。本研究基于沙特阿拉伯法特瓦委员会的厌女法特瓦案，运用批判性话语分析方法，分析了谈判解释学谈判运动的弱点。研究结果表明，文本在本体论上具有神圣性和权威性；《古兰经》和《先知圣训》的作者仅限于第一作者。认识论意义是在解释学三大支柱之间无休止的谈判中获得的。弱点是哈立德无视乌拉玛的法特瓦依赖于王室权威这一事实。最后，本文的意义，特别是关于哈立德理论中的缺陷，是为了提供证据，证明乌拉玛的伊吉提哈德所产生的法特瓦根本不是自治的，甚至是乌拉玛本身，因为它也是乌拉玛与王室之间讨价还价的结果
{"title":"Negotiative Hermeneutics of Khaled Abou El Fadl: Truth Postponement and Negotiating The Meaning of Text in Speaking In God's Name","authors":"Irza Anwar Syaddad","doi":"10.24014/JUSH.V28I2.10189","DOIUrl":"https://doi.org/10.24014/JUSH.V28I2.10189","url":null,"abstract":"This study aims to map the ontological and epistemological aspects of Negotiative Hermeneutics through a philosophical approach. Negotiative Hermeneutics is a new hermeneutic model initiated by Khaled Abou El Fadl to criticize gender-biased and misogyny fatwas issued by Al-Lajnah ad-Dā`imah li al-Buhūts al-'Ilmiyyah wa al-Iftā`, or the Fatwa Committee Saudi Arabia. Prioritizing texts understanding through a psychological, social context, and other perspective makes this model different from other hermeneutics. Negotiative Hermeneutics more focuses on the negotiation process for sustainable in the three pillars of hermeneutics: author, text, and reader. This iterative process on linguistic, cultural, etc. This study analyzed the weaknesses of the Negotiative Hermeneutics negotiation movement based on the misogyny fatwa case of the Saudi Arabian Fatwa Committee using the critical discourse analysis method. The results indicated that the text is ontologically sacred and authoritative; authorship of the Quran and the Prophet Sunnah stopped at the first author. The epistemological viewed meaning is obtained from endless negotiations among the three pillars of hermeneutics. The weakness is Khaled's disregard for the fact that the ulama's fatwa depends on royal authority. Last, the significance of this paper, especially regarding the shortcomings in Khaled's theory, is to present evidence that a fatwa produced by the ulama's ijtihad is not autonomous at all, even from the ulama itself, because it is also the result of a bargaining chip between ulama and the royal authority","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43485118","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-31DOI: 10.24014/JUSH.V28I2.10263
T. Taufiqurrahman, Resya Farasy Naffasa
This study aims to examine the perspective of ‘Aisyaḧ ‘Abdurrahman al-Syati’ (1913-1998), as a contemporary female mufassir, regarding eschatological verses in surah al-Zalzalaḧ to prove the epistemological construction of interpretations based on sources, methods and validity of truth. The object of this research is the text and its relationship with past events, that a literature study is carried out to learn content analysis using a historical approach. The primary data in this study is the book of Tafsyr al-Bayany and supported by literature on the epistemology of interpretation in a philosophical approach. The results revealed that ‘Âisyah ‘Abdurrahman has interpreted surah al-Zalzalaḧ referred to Arabic language grammar, the prophet’s hadith, and previous interpretations. In the epistemology of interpretation, the verses about eschatology are not sufficient if they are interpreted in language separately, despite proving the validity of interpretive coherence, she remains consistent in using those method, even correspondingly the interpretation of zilzal is a picture of the earth’s condition when it shakes in accordance with the reality and scientific facts about earthquake, as well as in line with the argument about a doomsday that is bound to happen as found in terms in the Qur’an.
{"title":"Construction of Epistemological Interpretation on Eschatology Verses In ‘Aisyah ‘Abdurrahman al-Syati’s Perspective","authors":"T. Taufiqurrahman, Resya Farasy Naffasa","doi":"10.24014/JUSH.V28I2.10263","DOIUrl":"https://doi.org/10.24014/JUSH.V28I2.10263","url":null,"abstract":"This study aims to examine the perspective of ‘Aisyaḧ ‘Abdurrahman al-Syati’ (1913-1998), as a contemporary female mufassir, regarding eschatological verses in surah al-Zalzalaḧ to prove the epistemological construction of interpretations based on sources, methods and validity of truth. The object of this research is the text and its relationship with past events, that a literature study is carried out to learn content analysis using a historical approach. The primary data in this study is the book of Tafsyr al-Bayany and supported by literature on the epistemology of interpretation in a philosophical approach. The results revealed that ‘Âisyah ‘Abdurrahman has interpreted surah al-Zalzalaḧ referred to Arabic language grammar, the prophet’s hadith, and previous interpretations. In the epistemology of interpretation, the verses about eschatology are not sufficient if they are interpreted in language separately, despite proving the validity of interpretive coherence, she remains consistent in using those method, even correspondingly the interpretation of zilzal is a picture of the earth’s condition when it shakes in accordance with the reality and scientific facts about earthquake, as well as in line with the argument about a doomsday that is bound to happen as found in terms in the Qur’an.","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48422774","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-31DOI: 10.24014/JUSH.V28I2.8601
Wirman Wirman, Mira Fauziah
Jama’ah Mastūrah refers to a congregation of women division of Jama’ah Tabligh. As is the case of the male counterpart, Jama’ah Mastūrah also takes part in Islamic missionary activities. However, this group does not carry out da’wah in an open space or in front of the congregation. This study aimed to analyze the method of da’wah carried out by Jama’ah Mastūrah in raising women religious awareness in Aceh Besar. The study used qualitative approach and the descriptive analysis method. Data were collected by interview and documentation study. The results showed that the da’wah method carried out by Jama'ah Masṭurah was the method of da’wah bi al-lisān, bi al-kitābah and bi al-hāl. The bi al-lisān method is carried out by inviting the surrounding community to invite people to pray, wear a headscarf, recite the Qur'an and attend ta'lim activities in their homes. The bi al-kitābah is a method of da’wah by means of written materials, such as books, billboards, banners, bulletin boards, or pamphlets, containing messages of da’wah to mad’ū. The bi al-hāl method is carried out by showing noble morals, maintaining the limits of the genitals and avoiding meeting with men who are not mahram.
{"title":"The Method of Da’wah of Jama’ah Mastūrah in Increasing Religious Awareness of Women in Aceh Besar","authors":"Wirman Wirman, Mira Fauziah","doi":"10.24014/JUSH.V28I2.8601","DOIUrl":"https://doi.org/10.24014/JUSH.V28I2.8601","url":null,"abstract":"Jama’ah Mastūrah refers to a congregation of women division of Jama’ah Tabligh. As is the case of the male counterpart, Jama’ah Mastūrah also takes part in Islamic missionary activities. However, this group does not carry out da’wah in an open space or in front of the congregation. This study aimed to analyze the method of da’wah carried out by Jama’ah Mastūrah in raising women religious awareness in Aceh Besar. The study used qualitative approach and the descriptive analysis method. Data were collected by interview and documentation study. The results showed that the da’wah method carried out by Jama'ah Masṭurah was the method of da’wah bi al-lisān, bi al-kitābah and bi al-hāl. The bi al-lisān method is carried out by inviting the surrounding community to invite people to pray, wear a headscarf, recite the Qur'an and attend ta'lim activities in their homes. The bi al-kitābah is a method of da’wah by means of written materials, such as books, billboards, banners, bulletin boards, or pamphlets, containing messages of da’wah to mad’ū. The bi al-hāl method is carried out by showing noble morals, maintaining the limits of the genitals and avoiding meeting with men who are not mahram.","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46110509","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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