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MUHAMMAD SEORANG PENUTUR YANG SANTUN (Sebuah Telaah Pragmatik)
Pub Date : 2017-10-03 DOI: 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
穆罕默德,作为一个阿拉伯人,也是上帝的使者,他作为一个演说家并没有逃脱惩罚。她的语言能力是毋庸置疑的。他是神的教导者。他非常关心时尚语言的重要性。他的话总是彬彬有礼。从孩提时代起,先知就努力练习与时尚达人交谈。他的语言能力超过了他这个年龄的孩子。神的使者曾说,我爱你,我爱你他总是用很少的单词,但很有意义。这一时刻充满了准备和非自发的,充满了美丽和爱。从实用主义研究中可以找到礼貌原则,即最大的智慧、最大的慷慨、最大的接受、最大的谦卑、最大的兼容性和最大的错误。使徒的教导总是离不开这些礼仪的原则
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引用次数: 0
ISLAM WETU TELU DI BAYAN LOMBOK: DIALEKTIKA ISLAM NORMATIF DAN KULTURAL
Pub Date : 2017-10-03 DOI: 10.28918/religia.v12i1.196
Muhammad Harfin Zuhdi
Islam reached Lombok island at sixteenth century, approximately at 1545. Its well known spreader was an expedition from Java led by Sunan Prapen son of Sunan Giri, one of the famous Wali Songo. Before Islam reached this island, according to some historian, the indigenous Sasak –appellation to indigenous of Lombok people—had their own traditional religion, Boda. Islam –since the very beginning of its history and will continuosly last to the end of time—has faced some different even contradictive values of local traditions and cultures. Its leads to a kind of dialectical process, and in turn produces what is called local Islam such as Islam Wetu Telu in Bayan, West Lombok. This article is aimed at revealing historical root of religious identity of Sasak community. Historical sketch of its religious identity leads to Wetu Telu religion that was collaboration of tradition, cultural and relegious values of the comers and those of the indigenous people in the past. Another point of view sad that Wetu Telu religion is an uncompleted process of islamization toward Waktu Lima religion that is considered by presently most Muslims in Lombok the true and pure Islam.
伊斯兰教在16世纪到达龙目岛,大约在1545年。众所周知,它的传播者是一支来自爪哇的探险队,由著名的瓦利松戈人之一苏南·吉里的儿子苏南·普拉本(Sunan Prapen)率领。根据一些历史学家的说法,在伊斯兰教到达这个岛屿之前,当地的萨萨克人(对龙目岛土著人的称呼)有自己的传统宗教——博达。伊斯兰教——自其历史之初并将持续到世界末日——面临着一些不同的甚至是相互矛盾的地方传统和文化价值观。它导致了一种辩证的过程,并反过来产生了所谓的地方伊斯兰教,如西龙目岛巴扬的伊斯兰教Wetu Telu。本文旨在揭示萨萨克族宗教认同的历史根源。对其宗教身份的历史概述导致了Wetu Telu宗教,它是来客和过去土著人民的传统、文化和宗教价值观的合作。另一种观点认为,Wetu Telu宗教是向Waktu Lima宗教伊斯兰化的一个未完成的过程,Waktu Lima宗教目前被龙目岛的大多数穆斯林认为是真正和纯粹的伊斯兰教。
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引用次数: 1
MEMBONGKAR KONSEP ETIKA BISNIS DALAM AL-QUR’AN: SEBUAH PERSPEKTIF EPISTEMOLOGIS 从认识论角度看唯夸克论的消费
Pub Date : 2017-10-03 DOI: 10.28918/religia.v12i2.189
A. Syukron
In Islamic economics discipline, Islamic business ethic is a guidance to do business based on values that consist in Qur’an. The appearance of Islamic business ethic, as a matter of fact, plays very important role in changing assumption and understating of “amoral business system thought”, which glows in social life at present. By the appearance of Islamic business ethic, it is expected that business is no longer viewed as amoral activity that ignore ethical values.
在伊斯兰经济学学科中,伊斯兰商业伦理是基于《古兰经》中的价值观进行商业活动的指导。事实上,伊斯兰商业伦理的出现,对改变当前社会生活中“非道德商业体系思想”的假设和理解起着非常重要的作用。随着伊斯兰商业伦理的出现,人们期望商业不再被视为忽视道德价值观的非道德活动。
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引用次数: 1
ISRA’ MI’RAJ SEBAGAI MUKJIZAT AKAL (Upaya Memahami Qs. Al-Isra’ ayat 1) (Upaya Memahami Qs.Al Isra’ayat 1)
Pub Date : 2017-10-03 DOI: 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.
以色列人开始感到奇怪,许多人对此表示怀疑。问题是,穆罕默德的物理和精神是统一的,还是真主的精神才是有效的。事实证明,以科学中的最高速度表示的光速不足以在很短的时间内传播这么远。这可能是一个信息,导致新的指导,尽管真相无法正确确定,但至少会腐蚀以色列人的帐幕。使用零开尔文理论(绝对零)获得以色列字母第1节。
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引用次数: 3
EPISTEMOLOGI HADIS: Melacak Sumber Otentitas Hadis 哈迪斯EPISTEMOLOGY:跟踪哈迪斯身份验证源
Pub Date : 2017-10-03 DOI: 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;}
 《古兰经》和《圣训》有着不同的历史一面。这种差异隐含着与之相关的科学发展的差异。其中一个非常重要的是,它们与先知穆罕默德时期的联系。毫无疑问,《古兰经》作为伊斯兰教义的第一个来源,是通过tasalsul或tawâtur(代代相传)传给我们的。另一方面,如果仔细检查的话,圣训中只有很少的是tawâtur,其中大多数可以说是圣训。在这篇论文中,我将试图考察圣训的认识论方面。如何知道先知与我们之间的联系?当然,需要一种能够弥合和检查第一个来源或先知时期的问题的工具,而这些问题不在我们的报道范围内。我给出了一些了解它的建议。其中两个是isâd或sanad系统和tawâtur的概念。当然,sanad及其tawâtur的存在将澄清文本的立场或伊斯兰教义的来源实际上来自作为信使的先知。/*样式定义*/表。MsoNormalTable{mso style name:“Table Normal”;mso tstyle行带大小:0;mso ts style colband大小:0,mso样式无显示:是;mso样式优先级:99;mso风格qformat:是;mso-样式父级:“”;mso填充alt:0in 5.4pt 0in 5.4pt;mso段落页边空白顶部:0in;mso-右侧段落边距:0in;mso段落边距底部:10.0pt;mso段落左边距:0in;线高:115%;mso分页:寡妇孤儿;字体大小:11.0pt;font-family:“Calibri”,“sans-serif”;mso-ascii font-family:宋体;mso-ascii主题字体:小拉丁文;mso-fareast字体家族:“Times New Roman”;mso-fareast主题字体:minor fareast;mso-hansi font-family:宋体;mso-hansi主题字体:小拉丁文;}
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引用次数: 1
PLURALITAS AGAMA SEBAGAI MEDIA INTEGRASI SOSIAL (Ikhtiar Memperkokoh Persatuan Dan Kesatuan Bangsa) 宗教作为社会一体化的多元化(努力加强国家团结与团结)
Pub Date : 2017-10-03 DOI: 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
当前,宗教界在宗教多元性中自我定位面临着巨大的神学挑战。在印尼,最大的神学挑战有时发生在内部宗教团体。在这方面,还有一项了解是,宗教人士之间举行会议,就其社区的问题进行对话。在个人层面上,他们的关系看似和谐,但在神学层面上,无论是宗教精英还是俗人,他们的关系都经历了足够大的障碍。在这个层面上,宗教真理被限定为绝对而非多元的东西。因此,宗教多元观作为一种社会整合的媒介,在巩固民族团结的框架中成为一种迫切需要的东西
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引用次数: 0
HERMENEUTIKA SAHRUR: (Metode Alternatif Interpretasi Teks-Teks Keagamaan) 解释学SAHRUR:(宗教经文的替代解释方法)
Pub Date : 2017-10-03 DOI: 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.
解释学是一种理解文本的工具。他有可能被用作理解所有文本的工具,包括大多数穆斯林认为的《古兰经》是主要的参考文献和生活指南。当然,古兰经的存在必须适用于所有时间和空间。在《古兰经》中记载的上帝的信息必须始终以人类的智慧为基础。否则,古兰经将仅仅是古代文化遗产的纸。默罕默德·萨鲁(Muhammad Sahrur)和其他当代伊斯兰思想家在穆法斯-穆法西亚(mufassir-mufassir)发展出来的解释方法上看到了许多弱点,这些方法论是通过被动和直观来采用《古兰经》文本的。因此,这一事实使得穆斯林对上帝信息的理解变得不完整。因此,Sahrur认为需要新的方法、方法、程序和分析刀,它们可以填补穆斯林传统的解释性障碍。毫不夸张地说,萨鲁式解释学成为一种新的阅读模式,以挖掘和理解载于《古兰经》和其他宗教文本中的上帝信息。
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引用次数: 3
MU’TAZILAHISME DALAM PEMIKIRAN TEOLOGI ABDUH 阿卜杜部落中的穆主义
Pub Date : 2017-10-03 DOI: 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.
穆罕默德·阿卜杜是伊斯兰教改革领袖之间思想复杂的人之一。强烈的改革愿望和把伊斯兰教置于一个和谐的环境中,它面临着时代回到真正伊斯兰教的要求,这使得它重新考虑伊斯兰问题,并以新的理解来写作。阿卜杜的灵感来自于伊本·泰米耶以瓦哈比为特色的建筑、民族主义、穆塔扎拉、穆斯林哲学、理性主义和社会科学的思想。她的动态和广泛的创新包括:宗教、阿拉伯语和战争艺术、翻译、教育和政治领域是不可分割的,尽管它们与她的理性神学特征有着密切的联系。在某种程度上,阿卜杜是伊斯兰世界的一位思想领袖,他重新点燃了穆塔扎拉。
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引用次数: 0
الرد على شبهات واعتراضات المستشرقين على حجية السنة (دراسة تحليلية وصفية على الأحاديث الواردة فى كتابة الحديث) 回应东方主义者对逊尼派权威的怀疑和反对(对圣训写作中包含的圣训进行分析和描述研究)
Pub Date : 2017-10-03 DOI: 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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引用次数: 0
KAIDAH KEBAHASAAN DALAM MEMAHAMI AL QUR’AN 如何在曲安获得自由
Pub Date : 2017-10-03 DOI: 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.
摘要:本文主要是为了理解《古兰经》的文本结构。《古兰经》的一个显著特点是语言风格和结构。为此,本文着重讨论了alqowaid的十二个要点。解释了这些qowaid中所有最重要的一点,并举例说明了每个部分。本文是为引论研究而写的,因此有必要对《古兰经》的语言风格做进一步的研究。这是为了理解《古兰经》的结构。《古兰经》的特点之一是它的风格和结构。为此,本文集中讨论了al-Qawaid的十二个重要观点。每一节都对al-Qawaid的所有这些非常重要的观点进行了解释和举例。这是作为一种中介研究而写的,所以对《古兰经》风格的进一步研究仍然需要。
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引用次数: 2
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