Pub Date : 2017-06-21DOI: 10.24014/JUSH.V25I1.2742
H. Hasbullah, Toyo Toyo, A. Pawi
Kajian ini berpijak dari adanya fenomena masih dilaksanakannya ritual tolak bala oleh masyarakat Petalangan, padahal mereka semuanya sudah beragama Islam. Ritual tolak bala merupakan salah satu bentuk sinkretisme agama, di mana dalam ritual tersebut dapat ditemukan unsur-unsur Islam, Hindu dan Budha, serta animisme dan dinamisme. Kajian ini bertujuan untuk menjelaskan tujuan dari pelaksanaan tolak bala, perpaduan Islam dalam ritual tolak bala, serta mengapa ritual ini masih tetap dipertahankan oleh masyarakat. Adapun pendekatan yang digunakan adalah pendekatan kualitatif dengan teknik pengumpulan data observasi, wawancara, dan dokumentasi. Sedangkan teknik analisis data yang digunakan adalah deskriptif. Hasil kajian ini memperlihatkan bahwa ritual tolak bala dilakukan oleh masyarakat dengan tujuan agar terhindar dari bencana, baik secara individu, masyarakat, maupun kampung. Ritual ini disebut juga dengan mengobati kampung. Unsur Islan ditambahkan sedemikian rupa dalam ritual ini yang dibungkus dengan cara kenduri tolak bala. Bertahannya ritual ini dikarenakan kurangnya pemahaman masyarakat terhadap ajaran Islam serta rendahnya tingkat pendidikan masyarakat, serta masih kuatnya hubungan psikologis masyarakat dengan alam sekitar
{"title":"Ritual Tolak Bala Pada Masyarakat Melayu (Kajian Pada Masyarakat Petalangan Kecamatan Pangkalan Kuras Kabupaten Pelalawan)","authors":"H. Hasbullah, Toyo Toyo, A. Pawi","doi":"10.24014/JUSH.V25I1.2742","DOIUrl":"https://doi.org/10.24014/JUSH.V25I1.2742","url":null,"abstract":"Kajian ini berpijak dari adanya fenomena masih dilaksanakannya ritual tolak bala oleh masyarakat Petalangan, padahal mereka semuanya sudah beragama Islam. Ritual tolak bala merupakan salah satu bentuk sinkretisme agama, di mana dalam ritual tersebut dapat ditemukan unsur-unsur Islam, Hindu dan Budha, serta animisme dan dinamisme. Kajian ini bertujuan untuk menjelaskan tujuan dari pelaksanaan tolak bala, perpaduan Islam dalam ritual tolak bala, serta mengapa ritual ini masih tetap dipertahankan oleh masyarakat. Adapun pendekatan yang digunakan adalah pendekatan kualitatif dengan teknik pengumpulan data observasi, wawancara, dan dokumentasi. Sedangkan teknik analisis data yang digunakan adalah deskriptif. Hasil kajian ini memperlihatkan bahwa ritual tolak bala dilakukan oleh masyarakat dengan tujuan agar terhindar dari bencana, baik secara individu, masyarakat, maupun kampung. Ritual ini disebut juga dengan mengobati kampung. Unsur Islan ditambahkan sedemikian rupa dalam ritual ini yang dibungkus dengan cara kenduri tolak bala. Bertahannya ritual ini dikarenakan kurangnya pemahaman masyarakat terhadap ajaran Islam serta rendahnya tingkat pendidikan masyarakat, serta masih kuatnya hubungan psikologis masyarakat dengan alam sekitar","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":"25 1","pages":"83-100"},"PeriodicalIF":0.0,"publicationDate":"2017-06-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47255549","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 : 2017-06-21DOI: 10.24014/JUSH.V25I1.2176
M. Maulana, K. Khotimah, Imron Rosidi
Ibn al-Nafis is a monumental figure in Islamic scholarship. He wrote a fictional novel entitled “ Al-Risalah al-Kamiliyah fi’l sira al-Nabawiyah” which is translated as “ Theologus autodidactus”. This article does not focus on the content of this book but on the philological persepctive of how this book is edited by Joseph Schacht and Max Meyerhoff. Therefore, the question is whether this book which is edited by these two scholars is based on academic standards or not. Another question is how the editors study this text , particularly their main basis of editing this text.
{"title":"A Philological Report Of The Theologus Autodidactus Of Ibn Al-Nafis By Max Meyerhof And Joseph Schacht","authors":"M. Maulana, K. Khotimah, Imron Rosidi","doi":"10.24014/JUSH.V25I1.2176","DOIUrl":"https://doi.org/10.24014/JUSH.V25I1.2176","url":null,"abstract":"Ibn al-Nafis is a monumental figure in Islamic scholarship. He wrote a fictional novel entitled “ Al-Risalah al-Kamiliyah fi’l sira al-Nabawiyah” which is translated as “ Theologus autodidactus”. This article does not focus on the content of this book but on the philological persepctive of how this book is edited by Joseph Schacht and Max Meyerhoff. Therefore, the question is whether this book which is edited by these two scholars is based on academic standards or not. Another question is how the editors study this text , particularly their main basis of editing this text.","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":"25 1","pages":"101-107"},"PeriodicalIF":0.0,"publicationDate":"2017-06-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48073505","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 : 2017-06-21DOI: 10.24014/JUSH.V25I1.2560
Faizin Faizin
The application of religious and scientific integration in the Tafsir Ilmi of Ministry of Religious Affairs was critically analyzed in this paper. The paradigm of religious and scientific integration was used in order to expose the building framework of the integration. Three forms of the integration paradigm were highlighted, namely: [1] scientific interpretation as one of the patterns of integration of religion and science, [2] theology as the basis of the integration, and [3] Tafsir Ilmi as an effort to present ethical values. The result of the study showed that Tafsir Ilmi was the one which was deductive-confirmatively implemented in the integration of religion and science. The pattern of religious and scientific integration had included theology as its basis in the Tafsir Ilmi, in which the theological side became central fusion of the Qur’anic text and the universe through the reading of tafsir and science. Metaphysical side was presented in order to bring the majesty of Allah SWT. The values of monotheism, science, and caliphs had an integral relationship and became instruments for the birth of the ethical values. Theological aspects and ethics looked thickly decorated in the pages of the Ilmi interpretation
{"title":"Integrasi Agama dan Sains dalam Tafsir Ilmi Kementerian Agama RI","authors":"Faizin Faizin","doi":"10.24014/JUSH.V25I1.2560","DOIUrl":"https://doi.org/10.24014/JUSH.V25I1.2560","url":null,"abstract":"The application of religious and scientific integration in the Tafsir Ilmi of Ministry of Religious Affairs was critically analyzed in this paper. The paradigm of religious and scientific integration was used in order to expose the building framework of the integration. Three forms of the integration paradigm were highlighted, namely: [1] scientific interpretation as one of the patterns of integration of religion and science, [2] theology as the basis of the integration, and [3] Tafsir Ilmi as an effort to present ethical values. The result of the study showed that Tafsir Ilmi was the one which was deductive-confirmatively implemented in the integration of religion and science. The pattern of religious and scientific integration had included theology as its basis in the Tafsir Ilmi, in which the theological side became central fusion of the Qur’anic text and the universe through the reading of tafsir and science. Metaphysical side was presented in order to bring the majesty of Allah SWT. The values of monotheism, science, and caliphs had an integral relationship and became instruments for the birth of the ethical values. Theological aspects and ethics looked thickly decorated in the pages of the Ilmi interpretation","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":"25 1","pages":"19-33"},"PeriodicalIF":0.0,"publicationDate":"2017-06-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48291590","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 : 2017-06-21DOI: 10.24014/JUSH.V25I1.2559
Syofrianisda Syofrianisda, M. Abduh
Salah seorang tokoh cendekiawan muslim yang berhasil mengkompromikan dan mengintegrasikan antara tasawuf dengan syari’at menjadi konstruksi yang sangat memuaskan kalangan syar’i dan kalangan sufi adalah Imam al-Ghazali (1058-1111), melalui karya monumentalnya Ihyā’ Ulūm al-Dīn menawarkan sufisme yang dinamis dan kreatif dengan melihat kehidupan sebagai proses untuk mencapai penyempurnaan diri yang harus dilalui melalui aktivitas yang kreatif. Kitab Ihyā’ Ulūm al-Dīn mendapat sambutan antusias dari kalangan Islam, karena al- Ghazali mengelaborasi tasawuf dalam al-Qur’an dan Sunnah, sehingga Mir Valiuddin menulis disertasinya, The Qur`anic Sufism (Sufisme dalam al-Qur`an). Ia menyuguhkan konsep cinta (mahabbah), tauhīd (monoteisme), makhafah (takut) dan ma’rifah (pengetahuan). Di antara tokoh sufi terbesar yang terpengaruh oleh al-Ghazali ialah Muhyiddin Ibn Arabi (1165-1240) tentang perwujudan Tuhan secara keseluruhan alam nyata dan alam ghaib, kemudian al- Sya’rani (w.973/1585) salah seorang pengikut tarekat Syadziliyah (didirikan oleh al-Syadzili, w.656/1258) tentang akhlak bahwa hidup yang baik terletak pada pengabdian terhadap orang lain. Di samping itu, karya-karya al-Ghazali juga mempengaruhi penulis Kristen terbesar pada abad pertengahan, yaitu St. Thomas Aquinas (1225-1274) tentang konsep Beatic Vision. Penulis generasi Kristen selanjutnya yang dapat dijumpai adanya dampak al-Ghazali adalah mistikus Perancis Pascal (1623-1662) tentang intuisi, yaitu hanya hati yang sadar akan Tuhan dan dapat memperoleh pengalaman langsung tentang Tuhan, bukan pikiran.
{"title":"Corak dan Pengaruh Tasawuf Al-Ghazali Dalam Islam","authors":"Syofrianisda Syofrianisda, M. Abduh","doi":"10.24014/JUSH.V25I1.2559","DOIUrl":"https://doi.org/10.24014/JUSH.V25I1.2559","url":null,"abstract":"Salah seorang tokoh cendekiawan muslim yang berhasil mengkompromikan dan mengintegrasikan antara tasawuf dengan syari’at menjadi konstruksi yang sangat memuaskan kalangan syar’i dan kalangan sufi adalah Imam al-Ghazali (1058-1111), melalui karya monumentalnya Ihyā’ Ulūm al-Dīn menawarkan sufisme yang dinamis dan kreatif dengan melihat kehidupan sebagai proses untuk mencapai penyempurnaan diri yang harus dilalui melalui aktivitas yang kreatif. Kitab Ihyā’ Ulūm al-Dīn mendapat sambutan antusias dari kalangan Islam, karena al- Ghazali mengelaborasi tasawuf dalam al-Qur’an dan Sunnah, sehingga Mir Valiuddin menulis disertasinya, The Qur`anic Sufism (Sufisme dalam al-Qur`an). Ia menyuguhkan konsep cinta (mahabbah), tauhīd (monoteisme), makhafah (takut) dan ma’rifah (pengetahuan). Di antara tokoh sufi terbesar yang terpengaruh oleh al-Ghazali ialah Muhyiddin Ibn Arabi (1165-1240) tentang perwujudan Tuhan secara keseluruhan alam nyata dan alam ghaib, kemudian al- Sya’rani (w.973/1585) salah seorang pengikut tarekat Syadziliyah (didirikan oleh al-Syadzili, w.656/1258) tentang akhlak bahwa hidup yang baik terletak pada pengabdian terhadap orang lain. Di samping itu, karya-karya al-Ghazali juga mempengaruhi penulis Kristen terbesar pada abad pertengahan, yaitu St. Thomas Aquinas (1225-1274) tentang konsep Beatic Vision. Penulis generasi Kristen selanjutnya yang dapat dijumpai adanya dampak al-Ghazali adalah mistikus Perancis Pascal (1623-1662) tentang intuisi, yaitu hanya hati yang sadar akan Tuhan dan dapat memperoleh pengalaman langsung tentang Tuhan, bukan pikiran.","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":"25 1","pages":"69-82"},"PeriodicalIF":0.0,"publicationDate":"2017-06-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48163396","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 : 2017-06-21DOI: 10.24014/JUSH.V25I1.1984
Syamruddin Nasution, Khoiruddin Nasution
Artikel ini mengkaji nilai salam dalam al-Qur’an melalui pendekatan tafsir tematik. Dari kajian yang dilakukan terhadap aayat-ayat salam dalam al-Qur’an dapat diketahui bahwa ucapan salam sejahtera disampaikan Allah swt. kepada para nabi-Nya, antara lain, nabi Nuh, Ibrahim, Musa, Harun dan Il-Yaasin, termasuk nabi Muhammad yang mereka sudah berhasil dalam menjalankan tugas masing-masing. Sebaliknya, nabi Isa menyampaikan salam do’a kepada Allah memohon keselamatan pada tiga pergantian hidup yaitu sewaktu dilahirkan, sewaktu dimatikan dan sewaktu nanti kelak menghadap Allah di padang Mahsyar. Dengan demikian, ternyata nilai salam begitu tinggi dalam pandangan Islam. Juga terdapat salam di kalangan masyarakat Jahiliyah apabila mereka bertemu dengan sesama temannya, yaitu “Hayakallah” artinya semoga umurmu panjang. Selain itu terdapat juga salam di kalangan orang Yahudi munafiq yang didasari permusuhan kepada nabi suatu salam yang tidak diajarkan Nabi kepada mereka yaitu “Assamu’alaikum” artinya semoga engkau celaka”. Seterusnya salam perdamaian diperintahkan Nabi agar disebarluaskan di kalangan masyarakat Islam dari yang muda kepada yang tua dari yang sedikit kepada yang banyak, dari yang berjalan kepada yang duduk, dari yang berkenderaan kepada yang berjalan kaki, dari yang melihat kepada yang tidak melihat, dari murid kepada guru, dari bawahan kepada atasan dan lain sebagainya. Problematika salam saat ini adalah lebih dimasyarakatkan oleh kalangan bawah dibandingkan kalangan atas sehingga hal itu menimbulkan kesan bahwa salam dalam Islam bernilai rendah padahal yang semestinya bernilai tinggi
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Pub Date : 2017-06-21DOI: 10.24014/JUSH.V25I1.2175
Syahrul Rahman
Semenjak dikenalkan oleh Naufal, I’jaz adady telah mengalami perkembangan yang cukup luar biasa. I’jaz adady merupakan satu tawaran metoda baru dalam melihat kemukjizatan al-Qur’an, bermula dari kesesuaian penggunaan kata dalam al-Qur’an, sekarang cakupan teori ini telah meliputi kemukjizatan angka 11, angka 7, dan angka 19. Di sisi lain, ulama tradisional masih belum bisa menerima kajian ini sebagai bagian dari kajian ulum al-Qur’an. Dalam pandangan mereka, konsep teoretis i’jaz adady belum terbangun dengan kokoh dan terkesan tidak rasional. Di antara kelompok yang mengkritisi ini ada yang secara radikal menyangsikan keberadaan dan keabsahan diskursus ini dan ada juga yang mengapresiasinya dengan menyatakan ketepatan penggunaan kata dalam hitungan matematis bahagian dari ketelitian al-Qur’an bukan bagian kemukjizatan al-Qur’an.
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Pub Date : 2017-01-14DOI: 10.24014/JUSH.V23I1.1076
Afrizal Nur
M.Quraish Shihab is the Indonesian contemporary Muffassir, since he is capable and too bold to convey the message of the Qur’an that’s contextualized with the current situation which makes him popular, but at the same time his popularity started dropping as his pro-Shia views and interpretation, this has caused controversy among public. Shia infiltration is a segmentation of al-Dakhiil in the interpretation of the Koran, which is about the following issues: the cult of the Prophet Muhammad’s daughter (Fatima ra), Ali bin Abi Talib ra is First People who substitute the Prophet, believer in verse 105 of al-Tawbah letter are special people and Ahlul Bait. Among criticisms, there were always directed to the professor in Qur’an Tafseer at UIN Syarif Hidayatullah Jakarta is a rational interpretation in some cases above, because it is so memorable to his figures of contemporary Shi’ism. Hopefully, this article is as an effort to repair and may contribute to restore al-tafseer book of Mishbah commentary be dignified and highvalue tafseer equivalent to the works of previous commentary of Indonesian Mufassir
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Pub Date : 2017-01-14DOI: 10.24014/jush.v23i1.1074
Ade Jamaruddin
Hasan Hanafi states that a thorough revival in religious reforms affects social revolution and Muslims’ politics, interpretation methodologies are needed go beyond the textual and historical interpretations, which do not take al-Qur’an in a narrow space and time in Rasulullah period, Hasan Hanafi gave a social approach in interpreting the Qur’an (almanhaj al-ijtima’i Fi at-Tafsir). With this interpretation, according to Hanafi, an exegete who want to find the meaning of al-Qur’an do not only deduce the meaning of the text, but on the contrary, can induce the real meaning into the text. Interpret according to Hasan Hanafi means looking for something, object focus. Interpreting is to find something new among language text. It uses thematic method that is characteristic of interpretation by the scientific paradigm, which expresses the subjectivity emphasis of commitment interests and interpreter objective socially
哈桑·哈纳菲指出，宗教改革的彻底复兴影响到社会革命和穆斯林政治，解释方法需要超越文本和历史解释，这种解释不把古兰经放在一个狭窄的空间和时间里。在拉苏鲁拉时期，哈桑·哈纳菲提出了一种社会方法来解释古兰经(almanhaj al-ijtima ' i Fi at-Tafsir)。按照哈纳菲的说法，有了这种解释，想要找到《古兰经》意义的注释家不仅可以推断出文本的意义，相反，还可以将真正的意义引入文本。根据哈桑的解释，哈纳菲的意思是寻找某物，聚焦对象。口译就是在语言文本中寻找新的东西。它采用了具有科学范式解释特征的主题方法，在社会上表达了对承诺利益和解释者客观的主体性强调
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Pub Date : 2017-01-14DOI: 10.24014/JUSH.V23I1.1087
M. Yasir, Iskandar Arnel
Keberadaan neraka dan azab yang bakal dialami penghuninya merupakan salah satu doktrin yang membentuk keutuhan ajaran agama Islam. Didasarkan pada berbagai ayat Qur’an dan hadis Rasulullah s.a.w, bisa dipastikan bahwa tidak seorang pun dari kalangan umat Islam yang menolak keberadaan doktrin neraka. Akan tetapi apakah kenyataan ini juga bermakna bahwa seluruh kaum muslimin memiliki perspektif yang sama tentang ajaran yang satu ini? Ada dua pandangan yang mengemuka tentang topik ini. Secara sederhana bisa digambarkan bahwa pandangan yang pertama berprinsip bahwa neraka beserta azab yang dimilikinya bersifat abadi, kekal selama-lamanya. Namun demikian, sesuai dengan dalil-dalil naqli, pandangan ini memberikan dua prinsip utama tentang nasib para penghuni neraka. Bagi orang-orang mukmin yang berdosa, mereka akan dipindahkan ke surga setelah masa azab berakhir. Sebaliknya, bagi orangorang kafir, musyrik dan munafik, mereka akan kekal di neraka dan akan diazab buat selama-lamanya (al. QS.Al-Bayyinah: 6). Pandangan yang kedua datang dari perspektif yang dibentangkan oleh advokat mazhab Hanafi, yaitu Ibn Taymiyyah (661-728 H/1263- 1328 M) dan muridnya, Ibn al-Qayyim al-Jawziyyah. Berbeda dari yang pertama, mereka berpendapat bahwa neraka beserta azab yang terdapat di dalamnya bersifat fana, tidak kekal
地狱和厄运的存在是造成伊斯兰教义完整的教义之一。根据古兰经和神的先知圣训，可以肯定的是，穆斯林中没有人反对地狱教义的存在。然而，这一事实是否意味着所有穆斯林对这一教义都有相同的看法?在这个问题上有两种引人注目的观点。简单地说，第一种观点认为地狱及其厄运是永恒的。然而，根据纳克利的主张，这一观点提供了关于地狱居民命运的两个主要原则。对于有罪的信徒来说，他们将在末日结束后被转移到天堂。另一方面，对于异教徒、穆斯林和伪君子来说，他们将永远呆在地狱里，并将永远被诅咒。Al-Bayyinah: 6)第二种观点来自于倡导者Hanafi Ibn Taymiyyah(公元661-728 H/1263- 1328年)和他的学生Ibn al-Qayyim al-Jawziyyah的观点。与前者不同，他们认为地狱和地狱所包含的厄运是短暂的，不是永恒的
{"title":"URGENSI AL-NÂR DALAM PERSPEKTIF TASHAWUF IBN ‘ARABÎ DALAM KEHIDUPAN INSAN","authors":"M. Yasir, Iskandar Arnel","doi":"10.24014/JUSH.V23I1.1087","DOIUrl":"https://doi.org/10.24014/JUSH.V23I1.1087","url":null,"abstract":"Keberadaan neraka dan azab yang bakal dialami penghuninya merupakan salah satu doktrin yang membentuk keutuhan ajaran agama Islam. Didasarkan pada berbagai ayat Qur’an dan hadis Rasulullah s.a.w, bisa dipastikan bahwa tidak seorang pun dari kalangan umat Islam yang menolak keberadaan doktrin neraka. Akan tetapi apakah kenyataan ini juga bermakna bahwa seluruh kaum muslimin memiliki perspektif yang sama tentang ajaran yang satu ini? Ada dua pandangan yang mengemuka tentang topik ini. Secara sederhana bisa digambarkan bahwa pandangan yang pertama berprinsip bahwa neraka beserta azab yang dimilikinya bersifat abadi, kekal selama-lamanya. Namun demikian, sesuai dengan dalil-dalil naqli, pandangan ini memberikan dua prinsip utama tentang nasib para penghuni neraka. Bagi orang-orang mukmin yang berdosa, mereka akan dipindahkan ke surga setelah masa azab berakhir. Sebaliknya, bagi orangorang kafir, musyrik dan munafik, mereka akan kekal di neraka dan akan diazab buat selama-lamanya (al. QS.Al-Bayyinah: 6). Pandangan yang kedua datang dari perspektif yang dibentangkan oleh advokat mazhab Hanafi, yaitu Ibn Taymiyyah (661-728 H/1263- 1328 M) dan muridnya, Ibn al-Qayyim al-Jawziyyah. Berbeda dari yang pertama, mereka berpendapat bahwa neraka beserta azab yang terdapat di dalamnya bersifat fana, tidak kekal","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":"23 1","pages":"88-95"},"PeriodicalIF":0.0,"publicationDate":"2017-01-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44172787","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 : 2017-01-14DOI: 10.24014/JUSH.V23I1.1102
Jani Arni
This study studied the level of understanding of the Tabligh congregation members about the letter of al-Nahl verse 125 which contains about methods in preaching. Tabligh Jamaat is one group of Muslims who could be called active in proselytizing. They were proselytizing door to door or directly into the homes of Muslims to invite to goodness. Da’wah in the congregation sermons made by all members, because they think that the task of the mission is not only clerical duties. Al-Qur’an as a book of guidance has explained how the procedures or methods in carrying out da’wah. In Surat al-Nahl verse 125 explained that there are three methods of da’wah; bil hikmah, al-mau’izhah al-hasanah, and jadilhum billati hiya ahsan.From research conducted found that the level of understanding and practice of members of Tabligh congregation was very varied; some have a good understanding and practice, there are less in understanding the verses about methods of da’wah but its practices is good, as well as small part that have a poor understanding and its practice
{"title":"UNDERSTANDING LEVEL OF TABLIGH JAMAAT MEMBERS AT AN-NAHL Verse 125 (Case Study at Mosque of al-Falah II Jl. Sumatra Pekanbaru)","authors":"Jani Arni","doi":"10.24014/JUSH.V23I1.1102","DOIUrl":"https://doi.org/10.24014/JUSH.V23I1.1102","url":null,"abstract":"This study studied the level of understanding of the Tabligh congregation members about the letter of al-Nahl verse 125 which contains about methods in preaching. Tabligh Jamaat is one group of Muslims who could be called active in proselytizing. They were proselytizing door to door or directly into the homes of Muslims to invite to goodness. Da’wah in the congregation sermons made by all members, because they think that the task of the mission is not only clerical duties. Al-Qur’an as a book of guidance has explained how the procedures or methods in carrying out da’wah. In Surat al-Nahl verse 125 explained that there are three methods of da’wah; bil hikmah, al-mau’izhah al-hasanah, and jadilhum billati hiya ahsan.From research conducted found that the level of understanding and practice of members of Tabligh congregation was very varied; some have a good understanding and practice, there are less in understanding the verses about methods of da’wah but its practices is good, as well as small part that have a poor understanding and its practice","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":"23 1","pages":"46-53"},"PeriodicalIF":0.0,"publicationDate":"2017-01-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47785366","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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