Pub Date : 2017-10-03DOI: 10.28918/RELIGIA.V12I2.191
Muhandis Azzuhri
Nationalism discourse is an amazing social invention in human history, at least in the latest century. There are no social spaces in the earth that are free from this ideology influence. Without nationalism, human history line could be very different. Najīb al-Kīlanī as an Egyptian novelist discussed it in his novel, al-Nidā al-Khālid (1969).
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Pub Date : 2017-10-03DOI: 10.28918/religia.v13i1.177
Amat Zuhri
Al-Maturidi – a prominent figure of Maturidiyah of Samarkand branch – is Abu Hanifah’s follower who uses ratio much in religious view including in theological thought. In fact, Maturidiyah of Samarkand’s thought is closer to Mu’tazilah’s one because they use ratio in the same way, but Maturidiyah of Samarkand is still grouped into Ahl al- Sunnah wa al-Jama’ah group, which is a derivation of Asy’ariyah view, even though Asy’ariyah does not use ratio much in theological thought.
Al-Maturidi是撒马尔罕分支Maturidiyah的杰出人物，是Abu Hanifah的追随者，他在宗教观点包括神学思想中大量使用比率。事实上，撒马尔罕的Maturidiyah的思想更接近穆太齐拉的思想，因为他们使用的是相同的比率，但撒马尔罕的Maturidiyah仍然被归为Ahl al- Sunnah wa al- jama 'ah组，这是一个衍生的希阿里耶的观点，尽管希阿里耶在神学思想中并不怎么使用比率。
{"title":"KECENDERUNGAN TEOLOGI MATURIDIYAH SAMARKAND","authors":"Amat Zuhri","doi":"10.28918/religia.v13i1.177","DOIUrl":"https://doi.org/10.28918/religia.v13i1.177","url":null,"abstract":"Al-Maturidi – a prominent figure of Maturidiyah of Samarkand branch – is Abu Hanifah’s follower who uses ratio much in religious view including in theological thought. In fact, Maturidiyah of Samarkand’s thought is closer to Mu’tazilah’s one because they use ratio in the same way, but Maturidiyah of Samarkand is still grouped into Ahl al- Sunnah wa al-Jama’ah group, which is a derivation of Asy’ariyah view, even though Asy’ariyah does not use ratio much in theological thought.","PeriodicalId":31647,"journal":{"name":"Religia","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2017-10-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48691723","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 : 2017-10-03DOI: 10.28918/religia.v15i1.121
M. Jaeni
Muhammad, sebagai orang Arab dan juga manusia utusan Allah tidak lepas dari kapasitanya dia sebagai seorang penutur. Kemampuan bahasa beliau sudah tidak diragukan lagi. Beliau adalah seorang penyampai ajaran-ajaran Allah. Beliau sangat memperhatikan kepada pentingnya penguasaan bahasa yang fashih. Perkataannya selalu penuh kesantunan. Sejak kecil, Nabi sendiri sudah rajin berlatih untuk berbahasa dengan fashih. Beliau termasuk orang yang paling baik dalam berbahasa dibandingkan anak-anak di usianya. Oleh karena itu, Rasulullah pernah berkata; “Ana afshohul ‘Arab Baida annii min Quraisy wa nasya’tu fi bani sa’di ibni Bakr”. Beliau selalu menggunakan sedikit kata, tetapi sarat makna. Tuturannya penuh kesiapan dan tidak bersifat spontan dan selalu mengedepankan keindahan dan kasih sayang. Dalam kajian pragmatik terdapat prinsip-prinsip kesantunan, yakni maksim kebijaksanaan, maksim kemurahan, maksim penerimaan, maksim kerendahan hati, maksim kecocokan, dan maksim kesimpatian. Pertuturan Rasulullah senantiasa tidak lepas dari prinsip-prinsip kesantunan tersebut
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Pub Date : 2017-10-03DOI: 10.28918/RELIGIA.V13I2.182
Ahmad Atabik
Normal 0 false false false EN-US X-NONE AR-SA MicrosoftInternetExplorer4 Quran and Hadith have different historical side. This different implicates the differences of science development affiliated with them. One of them, that are very significant, is their link from the period of the prophet Mohammad to us. Quran as the first source of Islamic teaching –no doubt– comes to us by tasalsul or tawâtur (handed down from person to person for generations). Hadith, on the other hand, if it is examined carefully, has only little that is tawâtur, and most of them can be said as Hadith âhâd. In this paper, I will try to examine the epistemological side of Hadith. How to know its link from the Prophet to us? Certainly, a tool that is able to bridge and examine the problems around the first source or the Prophet period that is out of our coverage is needed. I give some suggestions to know it. Two of them are the isnâd or sanad system and the concept of tawâtur. The existence of sanad and its tawâtur, will, of course, clarify the position of the text or the source of Islamic teaching is really from the Prophet as a messenger. /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin-top:0in; mso-para-margin-right:0in; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0in; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin;}
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Pub Date : 2017-10-03DOI: 10.28918/RELIGIA.V15I1.120
M. Misbakhudin
Peristiwa isra’ mi’raj memuncu * lkan banyak teka-teki dari para ulama dan ilmuwan, banyak pula menimbulkan keraguan di kalangan umat Islam sendiri mengenai kevalidannya. Pertanyaan berkisar apakah fisiknya dan ruh (kesadaran) Muhammad SAW sebagai sebuah kesatuan ataukah hanya ruhnya saja yang ‘diperjalan’kan oleh Allah SWT. Kecepatan cahaya yang dinyatakan sebagai kecepatan tertinggi dalam science ternyata tidak cukup untuk dapat melakukan perjalanan sejauh itu dalam waktu yang sangat singkat. Tulisan ini barangkali merupakan sebuah informasi yang mengarah kepada petunjuk baru, meskipun kebenarannya belum dapat dipastikan secara baik, namun paling tidak sedikit menguak tabir isra’ mi’raj. Menggunakan teori the zero Kelvin (nol mutlak) untuk mentakwilkan surat al-Isra’ ayat 1.
{"title":"ISRA’ MI’RAJ SEBAGAI MUKJIZAT AKAL (Upaya Memahami Qs. Al-Isra’ ayat 1)","authors":"M. Misbakhudin","doi":"10.28918/RELIGIA.V15I1.120","DOIUrl":"https://doi.org/10.28918/RELIGIA.V15I1.120","url":null,"abstract":"Peristiwa isra’ mi’raj memuncu * lkan banyak teka-teki dari para ulama dan ilmuwan, banyak pula menimbulkan keraguan di kalangan umat Islam sendiri mengenai kevalidannya. Pertanyaan berkisar apakah fisiknya dan ruh (kesadaran) Muhammad SAW sebagai sebuah kesatuan ataukah hanya ruhnya saja yang ‘diperjalan’kan oleh Allah SWT. Kecepatan cahaya yang dinyatakan sebagai kecepatan tertinggi dalam science ternyata tidak cukup untuk dapat melakukan perjalanan sejauh itu dalam waktu yang sangat singkat. Tulisan ini barangkali merupakan sebuah informasi yang mengarah kepada petunjuk baru, meskipun kebenarannya belum dapat dipastikan secara baik, namun paling tidak sedikit menguak tabir isra’ mi’raj. Menggunakan teori the zero Kelvin (nol mutlak) untuk mentakwilkan surat al-Isra’ ayat 1.","PeriodicalId":31647,"journal":{"name":"Religia","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2017-10-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44412442","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 : 2017-10-03DOI: 10.28918/religia.v12i2.186
Amir Tajrid
At present, religious community faces big theological challenge in defining themselves in religious plurality. In Indonesian context, the biggest theological challenge sometimes happens in internal religious community. In this context, it is also understood that the meetings among religious figures to dialogue their communities’ problems. At individual level, their relationship seems harmony, but at theological level, it still experiences big enough obstacle, either at religious elite or laity. At this level, religious truth is conditioned be something absolute and not plural. Therefore, religious plurality view becomes something urgent as a medium of social integration in consolidating framework of nation unity
{"title":"PLURALITAS AGAMA SEBAGAI MEDIA INTEGRASI SOSIAL (Ikhtiar Memperkokoh Persatuan Dan Kesatuan Bangsa)","authors":"Amir Tajrid","doi":"10.28918/religia.v12i2.186","DOIUrl":"https://doi.org/10.28918/religia.v12i2.186","url":null,"abstract":"At present, religious community faces big theological challenge in defining themselves in religious plurality. In Indonesian context, the biggest theological challenge sometimes happens in internal religious community. In this context, it is also understood that the meetings among religious figures to dialogue their communities’ problems. At individual level, their relationship seems harmony, but at theological level, it still experiences big enough obstacle, either at religious elite or laity. At this level, religious truth is conditioned be something absolute and not plural. Therefore, religious plurality view becomes something urgent as a medium of social integration in consolidating framework of nation unity","PeriodicalId":31647,"journal":{"name":"Religia","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2017-10-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43581383","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 : 2017-10-03DOI: 10.28918/RELIGIA.V13I1.171
M. Fateh
Hermeneutika adalah perangkat pemahaman teks. Ia bias digunakan sebagai alat untuk memahami segala teks, termasuk al- Qur’an yang diasumsikan oleh sebagian besar umat Islam sebagai teks sentral sebagai rujukan dan panduan hidup. Sudah barang tentu, keberadaan al-Qur’an haruslah bisa diterapkan dalam segala ruang dan waktu. Pesan Tuhan yang dibakukan dalam mushaf al-Qur’an harus selalu didialekkan dengan pemahaman intelegensi manusia. Jika tidak, maka al-Qur’an hanya akan menjadi lembaran kertas kuno hasil dari warisan budaya masa lampau. Muhammad Sahrur dan para pemikir Islam kontemporer yang lain melihat banyak kelemahan dalam metodologi penafsiran yang dikembangkan oleh mufassir-mufassir klasik yang memberlakukan teks al-Qur’an secara pasif dan rigid, tidak menempatkan teks dalam dialektika konteks dan kontekstualisasinya. Sehingga kenyataan ini menyebabkan pemahaman umat Islam akan pesan Tuhan tidak bisa menyeluruh. Oleh karenanya, menurut Sahrur diperlukan metode, pendekatan, prosedur, dan pisau analisa baru yang bisa mengisi celah-celah kebuntuan metodologis umat Islam ketika hanya berpegang pada seperangkat ilmu tafsir tradisional. Tidak berlebihan, jika hermeneutika ala Sahrur kemudian menjadi alternatif baru model pembacaan dalam upaya menggali dan memahami pesan Tuhan yang tertera dalam al- Qur’an dan teks-teks keagamaan yang lain.
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Pub Date : 2017-10-03DOI: 10.28918/RELIGIA.V14I2.88
M. Huda
Muhammad Abduh merupakan salah satu di antarapara pemimpin reformasi Islam yang memiliki pemikiran yangkompleks. Keinginan yang kuat untuk mengimplementasikanreformasi dan menempatkan Islam dalam situasi yang harmonisberhadapan dengan tuntutan jaman untuk kembali kepada Islamyang sesungguhnya membuatnya memikirkan ulangpermasalahan Islam dan menuliskannya dengan sebuahpemahaman baru. Ide Abduh terinspirasi oleh pemikiranpembaharuan ijtihadnya Ibn Taimiyah, yang bercorak Wahabi,tentang puritanisme, paham Mu’tazilah, paham para filosofmuslim tentang rasionalisme dan ilmu sosial. Pemikiranpembaharuannya yang dinamis dan jangkauannya yang luas,meliputi: bidang agama, bahasa Arab dan seni perang, tafsir,pendidikan, dan politik, tidak dapat dipisahkan, meskipunberkaitan erat dengan karakter teologi rasionalnya. Untuk itu,dapat dikatakan bahwa Abduh adalah seorang pemikirindependen di dunia Islam yang menghidupkan kembali pahamMu’tazilah.
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Pub Date : 2017-10-03DOI: 10.28918/RELIGIA.V14I1.32
A. N. Kawakip
Abstract: The article is intended mainly for understanding al-Quran text stuctures (al-qowaid al-lughat). One of the distinguishing characteristic of al-Qur’an is the language style and structure. For this purpose, the article focuses on twelve important points of alqowaid. All of the most important point of these qowaid are explained and also examples on each part. The article is written for introduction study, therefore further work on al-Qur’an language style is necessary. Tulisan ini dimaksudkan secara khusus untuk memahami struktur teks al-Qur’an (al-qawaid al-lughat). Salah satu karakteristik al-Qur’an yang membedakannya dari yang lain adalah gaya dan struktur bahasanya. Untuk itu, tulisan ini difokuskan pada dua belas poin penting al-qawaid. Semua poin yang sangat penting dari al-qawaid ini dijelaskan dan diberi contoh pada masing-masing bagian. Tulisan ini ditulis sebagai studi pengantar, untuk itu, studi lebih jauh tentang gaya bahasa al-Qur’an masih diperlukan.
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Pub Date : 2017-10-03DOI: 10.28918/RELIGIA.V12I1.202
Misbakhudin Misbakhudin
Different interpretation of prophetic narrative on the prohibition and allowance of hadith writing had brought about negative perception of Orientalist that leaded to a conclusion to refuse using hadith as hujjah. Ignaz Goldziher, Hungarian Jewish, thought that most hadith could not be warranted, its originality (or counterfeit), therefore, they could not be information sources of the early history of Islam. According to him, hadith is more meant as a reflection of many currents interaction and conflict, and latter tendency in mature period, rather than a historical document of the early development of Islam. It means, to him, hadith is a product of Islamic community that lived several centuries after the prophet Mohammed, not originally from him. This opinion had been opposed by a number of Islamic experts, like Syaikh Musthafa as-Siba’I, and Abd al-Ghani Abd al-Khaliq.
对圣训书写的禁止和允许的不同解读导致了东方主义者的负面认知，从而导致了拒绝使用圣训作为hujjah的结论。匈牙利犹太人Ignaz Goldziher认为，大多数圣训都是不可信的，它的独创性（或伪造性），因此，它们不可能成为伊斯兰教早期历史的信息来源。在他看来，圣训更多的是反映了许多当前的互动和冲突，以及成熟时期的后一种趋势，而不是伊斯兰教早期发展的历史文献。这意味着，对他来说，圣训是伊斯兰社区的产物，在先知穆罕默德之后生活了几个世纪，而不是最初来自他。这一观点遭到了一些伊斯兰专家的反对，如Syaikh Musthafa as-Siba’I和Abd al-Ghani Abd al-Khaliq。
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