Pub Date : 2019-07-30DOI: 10.24014/JUSH.V27I1.5201
Ali Akbar, Jani Arni, M. Muslim, Aslati Aslati, Nurwahdi Nurwahdi
This article discusses the book of Tafsir al-Qaulul Bayan fi Tafsir al-Qur’ān by Syekh Sulaiman ar-Rasuli. This book is interesting to study because it is very rare to find interpreters using Minangkabau Malay Arabic. Syekh Sulaiman ar-Rasuli have specificity in writing his commentary because in his muqaddimah, it is stated that this book does not aim to explain and issue law. This expression is somewhat different from the purpose of the interpretation expressed by the commentators. This discussion aims to reveal the interpretation methods and patterns used by this book. The method used is content analysis: the purpose is to discuss in depth the written content or information. After reviewing this book, it can be concluded that this book uses the ijmali method. The interpretive style used is linguistic and Sufism feature. The feature of lughawi is to explain the meaning of the verse of al-Qur’ān with a linguistic approach, and the Sufism feature means to explain the meaning of the verse of al-Qur’ān with theories in Sufism or with a spiritual approach of the mufassir
本文讨论了Syekh Sulaiman ar Rasuli的Tafsir al-Qaulul Bayan fi Tafsir al Qur’ān的著作。这本书研究起来很有趣，因为很少能找到使用米南卡保马来-阿拉伯语的口译员。Syekh Sulaiman ar Rasuli在撰写评论时有具体的内容，因为在他的muqaddimah中，有人说这本书的目的不是解释和发布法律。这种表述与评论员所表达的解释目的有些不同。本讨论旨在揭示本书所使用的解释方法和模式。使用的方法是内容分析：目的是深入讨论书面内容或信息。通过对这本书的回顾，可以得出结论，这本书使用了伊马利方法。所使用的解释风格具有语言和苏菲主义的特点。lughawi的特点是用语言学的方法解释《古兰经》诗句的含义，而苏菲主义的特点则是用苏菲主义的理论或穆斯林的精神方法来解释《古兰》诗句的意义
{"title":"REVEALING THE METHODS AND COMMENTARY FEATURES OF AL-QAULUL BAYAN FI TAFSIR AL-QUR’ĀN BY SYEKH SULAIMAN AR-RASULI","authors":"Ali Akbar, Jani Arni, M. Muslim, Aslati Aslati, Nurwahdi Nurwahdi","doi":"10.24014/JUSH.V27I1.5201","DOIUrl":"https://doi.org/10.24014/JUSH.V27I1.5201","url":null,"abstract":"This article discusses the book of Tafsir al-Qaulul Bayan fi Tafsir al-Qur’ān by Syekh Sulaiman ar-Rasuli. This book is interesting to study because it is very rare to find interpreters using Minangkabau Malay Arabic. Syekh Sulaiman ar-Rasuli have specificity in writing his commentary because in his muqaddimah, it is stated that this book does not aim to explain and issue law. This expression is somewhat different from the purpose of the interpretation expressed by the commentators. This discussion aims to reveal the interpretation methods and patterns used by this book. The method used is content analysis: the purpose is to discuss in depth the written content or information. After reviewing this book, it can be concluded that this book uses the ijmali method. The interpretive style used is linguistic and Sufism feature. The feature of lughawi is to explain the meaning of the verse of al-Qur’ān with a linguistic approach, and the Sufism feature means to explain the meaning of the verse of al-Qur’ān with theories in Sufism or with a spiritual approach of the mufassir","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45496269","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 : 2019-07-30DOI: 10.24014/JUSH.V27I1.4594
Adi Abdullah Muslim
Debate between hadith scholar and Islamic jurisprudence has occurred since the time of the founding of fiqh madhhab that was dominated by Imam Abû Hanîfah in Kufah (as a representation of ra’y), and Imam Malik in Medina (as a representation of hadith scholar). Then the figure of Imam al-Shafi’i emerged as the mediator for them, he was given the title Nasir al-Sunnah. This study explains the existence of scholars of hadith - Shaikh Abd al-Fattâh Abû Ghuddah - who adhered to Ahl al-Ra’y madhhab of Imam Abû Hanîfah, defended the accusations against his madhhab, and also wanted to prove that Imam Abû Hanîfah was a textualist. This is a library research using content analysis. This study indicated that Imam Abû Hanîfah who was held by Abû Ghuddah as Ahl-al-ra’y madhhab did not make his madhhab understanding be rationalist in the field of hadith. He often in issuing fatwas based on ra’y. As a textualist cleric, he put nash in perseverance not prioritize qiyas and reason
{"title":"THE DEFENSE OF HADITH SCHOLARS AGAINST AHL AL-RA’Y MADHHAB (Study of Thought Shaikh ‘Abd al-Fattâh Abû Ghuddah)","authors":"Adi Abdullah Muslim","doi":"10.24014/JUSH.V27I1.4594","DOIUrl":"https://doi.org/10.24014/JUSH.V27I1.4594","url":null,"abstract":"Debate between hadith scholar and Islamic jurisprudence has occurred since the time of the founding of fiqh madhhab that was dominated by Imam Abû Hanîfah in Kufah (as a representation of ra’y), and Imam Malik in Medina (as a representation of hadith scholar). Then the figure of Imam al-Shafi’i emerged as the mediator for them, he was given the title Nasir al-Sunnah. This study explains the existence of scholars of hadith - Shaikh Abd al-Fattâh Abû Ghuddah - who adhered to Ahl al-Ra’y madhhab of Imam Abû Hanîfah, defended the accusations against his madhhab, and also wanted to prove that Imam Abû Hanîfah was a textualist. This is a library research using content analysis. This study indicated that Imam Abû Hanîfah who was held by Abû Ghuddah as Ahl-al-ra’y madhhab did not make his madhhab understanding be rationalist in the field of hadith. He often in issuing fatwas based on ra’y. As a textualist cleric, he put nash in perseverance not prioritize qiyas and reason","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41402101","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 : 2019-07-26DOI: 10.24014/JUSH.V27I1.6329
Fauzi Fauzi
This article intends to explain the position of human rights in relation to the protection of children and women in the Qur’ān. Based on the fact that the rights to children and women are exploited across history, the author intend to examine normative legal values extracted from the Holy Qur’ān as a way of life in order to encourage each individual to respect their rights. This research was conducted with a study of documentation as the technical analysis of data collection and analyzed by semi-thematic of ayat al-Ahkam. From a number of verses traced it can be concluded that human rights are a concern for their substance to provide more comprehensive protection to children and women. The protection of children includes: protection of survival, getting adequate nutrition from birth to the appropriate time limit, getting fulfillment of the needs and rights of development of reason through education. Meanwhile protection for women in the form of; protection through marriage and stipulation of ‘iddah when a husband’s divorce and death occur, the right to hear complaints and difficulties is experienced and get equal rights in various joints of life as servants of God
{"title":"HUMAN RIGHTS CHILDREN AND WOMEN PROTECTION IN THE VERSES OF AL-AHKAM","authors":"Fauzi Fauzi","doi":"10.24014/JUSH.V27I1.6329","DOIUrl":"https://doi.org/10.24014/JUSH.V27I1.6329","url":null,"abstract":"This article intends to explain the position of human rights in relation to the protection of children and women in the Qur’ān. Based on the fact that the rights to children and women are exploited across history, the author intend to examine normative legal values extracted from the Holy Qur’ān as a way of life in order to encourage each individual to respect their rights. This research was conducted with a study of documentation as the technical analysis of data collection and analyzed by semi-thematic of ayat al-Ahkam. From a number of verses traced it can be concluded that human rights are a concern for their substance to provide more comprehensive protection to children and women. The protection of children includes: protection of survival, getting adequate nutrition from birth to the appropriate time limit, getting fulfillment of the needs and rights of development of reason through education. Meanwhile protection for women in the form of; protection through marriage and stipulation of ‘iddah when a husband’s divorce and death occur, the right to hear complaints and difficulties is experienced and get equal rights in various joints of life as servants of God","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45122373","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 : 2019-06-30DOI: 10.24014/JUSH.V27I1.5742
Yusuf Hanafi
Qur’anic texts and Prophetic sunnah are essentially zamâniy and makâniy in nature. According to historical records, Muhammad Shallallâhu ‘alaihi wa sallam was playing numerous roles. Therefore, every Moslem really needs to associate sunnah with the status of the Prophet at the time a sunnah was delivered when attempting to understand and practice it. This study aims to discuss the instruction by the Prophet Muhammad, peace and blessings of Allah be upon him, for a group of companions to drink camel urine when they complained of sickness from the perspectives of sunnah tasrî’iyyah and sunnah ghayr tasyrî’iyyah. This study is a literature study using content analysis techniques. The results identified that the hadîth above is categorized as sunnah ghayr tasyrî’iyyah. The advice of the Prophet in the hadîth above to drink camel urine as a medicine must be understood in the emergency context with no medicine other than camel urine available. This is the opinion of the majority of Moslem scholars that taking medication with something that is najis is not permissible, except in a compelling emergency. Under a normal condition and in the presence of halal medicines, taking medication with something that is najis – like camel urine – is harâm
{"title":"TUG OF WAR BETWEEN SUNNAH TASYRÎ’IYYAH AND GHAYR TASYRÎ’IYYAH: A CASE STUDY OF A HADÎTH REGARDING USE OF CAMEL URINE AS MEDICATION","authors":"Yusuf Hanafi","doi":"10.24014/JUSH.V27I1.5742","DOIUrl":"https://doi.org/10.24014/JUSH.V27I1.5742","url":null,"abstract":"Qur’anic texts and Prophetic sunnah are essentially zamâniy and makâniy in nature. According to historical records, Muhammad Shallallâhu ‘alaihi wa sallam was playing numerous roles. Therefore, every Moslem really needs to associate sunnah with the status of the Prophet at the time a sunnah was delivered when attempting to understand and practice it. This study aims to discuss the instruction by the Prophet Muhammad, peace and blessings of Allah be upon him, for a group of companions to drink camel urine when they complained of sickness from the perspectives of sunnah tasrî’iyyah and sunnah ghayr tasyrî’iyyah. This study is a literature study using content analysis techniques. The results identified that the hadîth above is categorized as sunnah ghayr tasyrî’iyyah. The advice of the Prophet in the hadîth above to drink camel urine as a medicine must be understood in the emergency context with no medicine other than camel urine available. This is the opinion of the majority of Moslem scholars that taking medication with something that is najis is not permissible, except in a compelling emergency. Under a normal condition and in the presence of halal medicines, taking medication with something that is najis – like camel urine – is harâm","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47493936","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 : 2018-12-13DOI: 10.24014/JUSH.V26I2.4938
Fahrizal Mahdi
This article is inspired by the words of Abû Hurairah mentioning the number of hadiths Abdullah ibn ‘Amru received is more than what he acquired, considering he [Abdullah] had the luxury of writing everything he heard from Prophet Muhammad and the result of his writing has become a masterpiece called al-Ṣahîfah al-Ṣâdiqah. In fact, the number of the hadiths received by Abdullah which are codified are very limited, whereas the number of hadiths narrated by Abû Hurairah in the hadith books written by scholars such as al-Jawâmi’, al-Masânid, al-Sunan and others have bigger proportion. No wonder if he was known as a friend who narrated the hadiths the most. This article aims at examining the reason this could happen. As the result, it concludes the less number of hadiths Abdullah received is due to domicile factor which was not the main destination for hadith seekers and personal factor in which he spent most of his time for worship and anticipated other scholars not to narrate israiliyat. In addition, the hadiths narrated by Abû Hurairah did not all refer to the Prophet, but received from his companions
{"title":"THE UNCODIFIED HADITH (Study on the Hadith Narration by ‘Abdullah Ibn Amru Ibn al-ʻAṣ)","authors":"Fahrizal Mahdi","doi":"10.24014/JUSH.V26I2.4938","DOIUrl":"https://doi.org/10.24014/JUSH.V26I2.4938","url":null,"abstract":"This article is inspired by the words of Abû Hurairah mentioning the number of hadiths Abdullah ibn ‘Amru received is more than what he acquired, considering he [Abdullah] had the luxury of writing everything he heard from Prophet Muhammad and the result of his writing has become a masterpiece called al-Ṣahîfah al-Ṣâdiqah. In fact, the number of the hadiths received by Abdullah which are codified are very limited, whereas the number of hadiths narrated by Abû Hurairah in the hadith books written by scholars such as al-Jawâmi’, al-Masânid, al-Sunan and others have bigger proportion. No wonder if he was known as a friend who narrated the hadiths the most. This article aims at examining the reason this could happen. As the result, it concludes the less number of hadiths Abdullah received is due to domicile factor which was not the main destination for hadith seekers and personal factor in which he spent most of his time for worship and anticipated other scholars not to narrate israiliyat. In addition, the hadiths narrated by Abû Hurairah did not all refer to the Prophet, but received from his companions","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49323363","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 : 2018-12-13DOI: 10.24014/JUSH.V26I2.4895
Rubaidi Rubaidi
This article critically examines the role of Sufism in the process of social change in society,especially among urban societies that are symbolized by their middle class society. The subjectin this study is the Shalawat Muhammad Assembly under Mursyid Gus Kahar and his successor,Gus Mustakim. Although the assembly represents the urban sufism, but it has rooted fromclassical Sufism. In analyzing the role of this assembly in the process of social change in society,the theoretical framework of Cultural Brokers and Cultural Trendsetter of Geertz and Hirokosiare used as perspectives. The result simultaneously, consistently, and progressively shows thatSufism has a major contribution in any social change of societies to the value and ideology fromthe outside. The inherent value system in Sufism symbolized by the guru (murshid), is not just arole as a cultural broker as mentioned by the theory of Geertz. In fact, all gurus (mursyid) arewilling to change the value and ideology from the outside into a new system of traditions andcultures. This phenomenon resembles the cultural role of kyai in the Islamization of Indonesiain the past. It is the same like the theory of the cultural trendsetter of Hirokosi
{"title":"THE ROLE OF URBAN SUFISM OF SHALAWAT MUHAMMAD ASSEMBLY ON URBAN MIDDLE CLASS SOCIETY","authors":"Rubaidi Rubaidi","doi":"10.24014/JUSH.V26I2.4895","DOIUrl":"https://doi.org/10.24014/JUSH.V26I2.4895","url":null,"abstract":"This article critically examines the role of Sufism in the process of social change in society,especially among urban societies that are symbolized by their middle class society. The subjectin this study is the Shalawat Muhammad Assembly under Mursyid Gus Kahar and his successor,Gus Mustakim. Although the assembly represents the urban sufism, but it has rooted fromclassical Sufism. In analyzing the role of this assembly in the process of social change in society,the theoretical framework of Cultural Brokers and Cultural Trendsetter of Geertz and Hirokosiare used as perspectives. The result simultaneously, consistently, and progressively shows thatSufism has a major contribution in any social change of societies to the value and ideology fromthe outside. The inherent value system in Sufism symbolized by the guru (murshid), is not just arole as a cultural broker as mentioned by the theory of Geertz. In fact, all gurus (mursyid) arewilling to change the value and ideology from the outside into a new system of traditions andcultures. This phenomenon resembles the cultural role of kyai in the Islamization of Indonesiain the past. It is the same like the theory of the cultural trendsetter of Hirokosi","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45109689","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 : 2018-12-13DOI: 10.24014/JUSH.V26I2.4577
Lukmanul Hakim, A. Asrizal, Afrizal Nur, Agustiar Agustiar
This research aims at studying the Qur’anic interpretation method and its impact on contemporary interpretation. This is based on the lack of studies on the interpretation of the contemporary Qur’an, like the method of interpreting the Qur’an, typology and so on. Here, the result has found many things that happen in the interpretation method starting from the development of the initial interpretation or the classical period to modern times. From various methods that have developed, there are essentially only four overviews of interpretation methods with their respective advantages and disadvantages. Such methods are inseparable from the scholars who have developed them. If viewed from the sources of interpretation, the interpretation methods are classified into five categories, (a) bil al-ma’tsur, (b) bil al-riwayah, (c) bil al-manqul, (d) bil ra’yi/bil al-dirayah/bil al ma’qul and (e) bil al-izdiwaj (combination). Further, if seen from the method of explanation, they are divided into descriptive method (al-bayani) and comparative method (al maqarin). Referring to the extent of explanation, they are categorized into global method (al-ijmali) and detailed method (al-ithnaby). Lastly, if seen from the target and scientific aspects that are interpreted systematically, they are classified into analytical method (al-tahliliy) and thematic method (al-mawdhu’iy)
本研究旨在研究《古兰经》的解读方法及其对当代解读的影响。这是基于缺乏对当代《古兰经》解读的研究，如解读《古兰经的方法》、类型学等。在这里，研究结果发现，从最初的解读或古典时期到现代，解读方法中发生了许多事情。从已经发展起来的各种方法来看，对解释方法的概述基本上只有四种，各有优缺点。这样的方法离不开学者们的发展。如果从解释的来源来看，解释方法分为五类，（a）bil al-ma'tsur，（b）bil al riwayah，（c）bil al-manqul，（d）bil ra'yi/bil al-dirayah/bil al-ma'qul和（e）bil l-izdiwaj（组合）。此外，如果从解释方法来看，它们分为描述性方法（al-bayani）和比较性方法（al-maqarin）。根据解释的程度，它们分为全局方法（al-ijmali）和详细方法（al-ithnaby）。最后，如果从系统解释的目标和科学方面来看，它们可以分为分析方法（al-tahliliy）和主题方法（al-mawdhu'iy）
{"title":"QUR’ANIC INTERPRETATION METHOD AND ITS IMPACT ON CONTEMPORARY INTERPRETATION","authors":"Lukmanul Hakim, A. Asrizal, Afrizal Nur, Agustiar Agustiar","doi":"10.24014/JUSH.V26I2.4577","DOIUrl":"https://doi.org/10.24014/JUSH.V26I2.4577","url":null,"abstract":"This research aims at studying the Qur’anic interpretation method and its impact on contemporary interpretation. This is based on the lack of studies on the interpretation of the contemporary Qur’an, like the method of interpreting the Qur’an, typology and so on. Here, the result has found many things that happen in the interpretation method starting from the development of the initial interpretation or the classical period to modern times. From various methods that have developed, there are essentially only four overviews of interpretation methods with their respective advantages and disadvantages. Such methods are inseparable from the scholars who have developed them. If viewed from the sources of interpretation, the interpretation methods are classified into five categories, (a) bil al-ma’tsur, (b) bil al-riwayah, (c) bil al-manqul, (d) bil ra’yi/bil al-dirayah/bil al ma’qul and (e) bil al-izdiwaj (combination). Further, if seen from the method of explanation, they are divided into descriptive method (al-bayani) and comparative method (al maqarin). Referring to the extent of explanation, they are categorized into global method (al-ijmali) and detailed method (al-ithnaby). Lastly, if seen from the target and scientific aspects that are interpreted systematically, they are classified into analytical method (al-tahliliy) and thematic method (al-mawdhu’iy)","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45329113","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 : 2018-12-13DOI: 10.24014/JUSH.V26I2.4952
A. Ro’uf
This article describes the current map of contemporary Islamic thought in term of understanding the relation between legacy (turâth) and modernity within the context of Arab-Islamic renaissance. Some paradigms of thoughts raised by various critical Arab thinkers converge into one general goal: reviving Arab-Islam civilization from its long hibernation. The theme of “self-criticism” (an-naqd al-dhâtiy) has become a core issue that dominates the discourse of contemporary Islamic thoughts and encompasses other paradigms such as Marxism, liberalism, fundamentalism, nasionalism and post-traditionalism. Although they have a common goal, they have distinctive methods in reading and treating the relation between legacy and modern
{"title":"CONTEMPORARY ISLAMIC THOUGHT PARADIGM IN UNDERSTANDING TURÂTH AND MODERNITY","authors":"A. Ro’uf","doi":"10.24014/JUSH.V26I2.4952","DOIUrl":"https://doi.org/10.24014/JUSH.V26I2.4952","url":null,"abstract":"This article describes the current map of contemporary Islamic thought in term of understanding the relation between legacy (turâth) and modernity within the context of Arab-Islamic renaissance. Some paradigms of thoughts raised by various critical Arab thinkers converge into one general goal: reviving Arab-Islam civilization from its long hibernation. The theme of “self-criticism” (an-naqd al-dhâtiy) has become a core issue that dominates the discourse of contemporary Islamic thoughts and encompasses other paradigms such as Marxism, liberalism, fundamentalism, nasionalism and post-traditionalism. Although they have a common goal, they have distinctive methods in reading and treating the relation between legacy and modern","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41479640","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 : 2018-12-13DOI: 10.24014/jush.v26i2.4911
Syaifulloh Yazid
Muslims have a lot of potentials in terms of human resources (HR), natural resources (NR) and Islamic ideologies. Sadly, they are far from being established, prosperous, progressive and prosperous as they have two main challenges they must face and resolve. First, internal challenges which includes terrorism movements due to wrong understanding of Islamic teachings. Second, external challenges, such as the fear of the Europeans and the West against Islam and its adherents (Islamophobia), clash civilization stigma, and Muslim backwardness in developing science. Due to these two main challenges, it is necessary to find a solution to face and deal with them, so that the Muslims can rise above their adversity. The internal solution, for example, is to encourage them to understand the true, inclusive and interactive teachings of Islam so that they truly become a guideline and solution for any individuals and Muslims themselves. It is expected to abolish radicalism’s understanding and movement and motivate the Muslims to improve the development of science and technology. In the meantime, the external solution includes bridging communication to demonstrate the true teachings of Islam which are inclusive, merciful and interactive to eliminate Islamophobia. In addition, conducting collaborative scientific and technology-based research at international level to catch up with the modernity is also a good option
{"title":"UNRAVELING THE OLD-FASHIONED MUSLIMS: Responding to The Challenges of Modernity","authors":"Syaifulloh Yazid","doi":"10.24014/jush.v26i2.4911","DOIUrl":"https://doi.org/10.24014/jush.v26i2.4911","url":null,"abstract":"Muslims have a lot of potentials in terms of human resources (HR), natural resources (NR) and Islamic ideologies. Sadly, they are far from being established, prosperous, progressive and prosperous as they have two main challenges they must face and resolve. First, internal challenges which includes terrorism movements due to wrong understanding of Islamic teachings. Second, external challenges, such as the fear of the Europeans and the West against Islam and its adherents (Islamophobia), clash civilization stigma, and Muslim backwardness in developing science. Due to these two main challenges, it is necessary to find a solution to face and deal with them, so that the Muslims can rise above their adversity. The internal solution, for example, is to encourage them to understand the true, inclusive and interactive teachings of Islam so that they truly become a guideline and solution for any individuals and Muslims themselves. It is expected to abolish radicalism’s understanding and movement and motivate the Muslims to improve the development of science and technology. In the meantime, the external solution includes bridging communication to demonstrate the true teachings of Islam which are inclusive, merciful and interactive to eliminate Islamophobia. In addition, conducting collaborative scientific and technology-based research at international level to catch up with the modernity is also a good option","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46500996","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 : 2018-12-13DOI: 10.24014/JUSH.V26I2.5130
R. Raihani
Banjarese, an ethnic group in South Kalimantan, were estimated to have migrated to Tembilahanand its surroundings in the 19th century following the defeat of the Banjar Sultanate bythe Dutch colonialists. The religious intellectualism rooted in the Banjarese tradition has untilnow resulted in the production of ‘ulema (religious scholars) even in new places to which theyhave migrated. Using in-depth interviews with several figures in Tembilahan, this preliminarystudy sheds light on how Banjarese ‘ulema in the area have contributed to the transformationof society. This study is important as there has not been solid research-based informationabout this important topic publicly available. It found that Banjarese ‘ulema have played animportant role in educating people through formal and informal ways to be religiously committedand socio-economically active. They have demonstrated dynamic relations with society, butsome of them were not immune from political and material temptations. It seems that the fartherthey stay away from such temptations, the more charisma they develop, and the more the opportunities they may have to contribute to the social transformation of Tembilahan society
{"title":"BANJARESE ISLAMIC SCHOLARS (‘ULEMA) AND SOCIAL TRANSFORMATION IN TEMBILAHAN (PRELIMINARY RESEARCH)","authors":"R. Raihani","doi":"10.24014/JUSH.V26I2.5130","DOIUrl":"https://doi.org/10.24014/JUSH.V26I2.5130","url":null,"abstract":"Banjarese, an ethnic group in South Kalimantan, were estimated to have migrated to Tembilahanand its surroundings in the 19th century following the defeat of the Banjar Sultanate bythe Dutch colonialists. The religious intellectualism rooted in the Banjarese tradition has untilnow resulted in the production of ‘ulema (religious scholars) even in new places to which theyhave migrated. Using in-depth interviews with several figures in Tembilahan, this preliminarystudy sheds light on how Banjarese ‘ulema in the area have contributed to the transformationof society. This study is important as there has not been solid research-based informationabout this important topic publicly available. It found that Banjarese ‘ulema have played animportant role in educating people through formal and informal ways to be religiously committedand socio-economically active. They have demonstrated dynamic relations with society, butsome of them were not immune from political and material temptations. It seems that the fartherthey stay away from such temptations, the more charisma they develop, and the more the opportunities they may have to contribute to the social transformation of Tembilahan society","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41449043","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：