Pub Date : 2017-10-03DOI: 10.28918/religia.v13i1.172
M. Untung
Ijtihad, according to Arkoun, is a law concluding process by using many exegesis techniques to understand Qur’an and Hadith. Arkoun, furthermore, said that the role of ijtihad is expanded to various more radical fields not only theology-juridical field, but also the revelation itself with Islamic rational criticism. One of the parts of Islamic rational criticism is to do historical clarification through reviewing the Quran exegesis correctly and freshly. This is done to find other meaning of the texts. In another word, to reconstruct must deconstruct the texts. Arkoun used historicism method to be applied in understanding the Quran that is how to understand the Quran critically and deeply from various different views and method from what have been done before. He viewed the Quran has uttered many interpreted texts from it that are able to fulfill many needs in certain periods after the revelation of the Quran.
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Pub Date : 2017-10-03DOI: 10.28918/religia.v14i1.33
M. Shulthoni
Abstract: The success of Chinese Muslim entrepreneurs in businessis a well-known fact. On one side, there are explicit or implicitregulations in Jogjakarta (Java), discouraging the ethnic Chinese fromworking in non-commercial sectors. Their only opportunity to makea living is business. But, on the other side, their success warrantsnotice that even though the businessmen run their business withscientifical management, actually they have dependence on theirculture, ethics, and religious beliefs. This is because business is amobile activity. Business without reliable ethics can not succeedreliably. If business is a kind of human activity, business ethics can beperceived as a reflection of the actors in their behaviors.Through descriptive and interpretative approaches, this study reachedthe following conclu-sions: firstly, the Chinese Muslim entrepreneursof Jogjakarta are dependent on the constructs of business ethics whichcontain work ethos, hard work, thrift, honesty, and trust. Thosecharacteristics are then implemented in their business activities.Therefore, they have awareness in implementing business ethics inorder to engage in business as long as their life. They do their businesswith high self-discipline, self-confidence, diligence, industriousness,and hard work from the younger years in order to have highconsciousness to run their business in their maturity.Secondly, it can be said that Islamic teachings, for Chinese Muslimentrepreneurs of Jogjakarta, have a significant role in constructingtheir business ethics. These indications can be seen in their business activities and their perceptions. Its teachings are perceived as a sourceof motivation in economic behaviors. Even though their business ethicscannot be said to derive from religious teachings only, but rather thatsuch ethics progress along with the socio-cultural, socio-economicand socio-political developments of the community.Keberhasilan pengusaha muslim Cina dalam dunia bisnis merupakansebuah kenyataan yang tak terbantahkan. Di satu sisi, terdapatperaturan eksplisit ataupun implisit di Yogyakarta (Jawa) yangmengecilkan semangat mereka untuk bekerja di bidang non-komersial.Satu-satunya peluang mereka untuk memenuhi kebutuhan hidupnyaadalah bisnis. Di sisi yang lain, keberhasilan mereka ini semakinmenyatakan bahwa meskipun mereka menjalankan bisnisnya denganilmu manajemen, kenyataannya mereka memiliki ketergantungan padabudaya, etika dan kepercayaan agama mereka. Ini karena bisnismerupakan aktivitas yang mobile. Bisnis tanpa etika yang reliabletidak bisa mengantarkan pada kesuksesan. Jika bisnis merupakansebuah aktivitas manusia, etika bisnis bisa dianggap sebagai sebuahrefleksi aktor-aktornya dalam peri laku mereka.Melalui pendekatan deskriptif dan interpretatif, studi ini sampai padakesimpulan berikut: pertama, pengusaha muslim Cina Yogyakartatergantung pada konstruk etika bisnis yang mengandung etos kerja,kerja keras, sikap hemat, kejujuran dan kepercayaan. Karakteristikini kemudian
摘要:中国穆斯林企业家的商业成功是一个众所周知的事实。一方面，雅加达(爪哇)有明确或隐含的规定，不鼓励华人在非商业部门工作。他们唯一谋生的机会就是做生意。但是，另一方面，他们的成功值得注意的是，尽管商人们用科学的管理来经营他们的企业，实际上他们依赖于他们的文化、道德和宗教信仰。这是因为商业是一种流动的活动。没有可靠的道德规范，生意是不可能成功的。如果商业是一种人类活动，那么商业道德可以被看作是行为者行为的反映。通过描述和解释的方法，本研究得出以下结论:第一，雅加达华裔穆斯林企业家依赖于商业伦理的构建，包括工作精神、努力工作、节俭、诚实和信任。然后在他们的业务活动中实现这些特征。因此，他们有贯彻商业道德的意识，以便终身从事商业活动。他们从年轻的时候就以高度自律、自信、勤奋、勤奋和努力工作来做生意，以便在成熟的时候有高度的意识来经营他们的生意。其次，可以说伊斯兰教义对雅加达华人穆斯林企业家的商业道德建设有着重要的作用。这些迹象可以从他们的商业活动和他们的观念中看到。它的教义被认为是经济行为动机的来源。尽管他们的商业道德不能说仅仅来源于宗教教义，而是随着社会文化、社会经济和社会政治的发展而进步。Keberhasilan pengusaha穆斯林中国dalam dunia bisnis merupakansebuah kenyataan yang tak terbantahkan。Di satu sisi, terdapatperaturan eksplisit ataupun implisisdi Yogyakarta(爪哇)yangmengecilkan semangat mereka untuk bekerja Di bidang nonkomeral。Satu-satunya peluang mereka untuk memenuhi kebutuhan hidupnyaadalah bisnis。disisi yang lain, keberhasilan mereka ini semakinmenyatakan bahwa meskipun mereka menjalankan bisnisnya denganilmu管理，kenyataannya mereka memoriliki ketergantungan padabudaya, etika dan kepercayaan agama mereka。我爱你，我爱你，我爱你。Bisnis tanpa etika yang是可靠的，Bisnis bispa etika yang是可靠的。Jika bisnis merupakansebuah aktivitas manusia, etika bisnis bisa dianggap sebagai sebuahrefleksi aktor-aktornya dalam peri laku mereka。中国日报网:中国日报网:中国日报网:中国日报网:中国日报网:中国日报网:中国日报网:中国日报网:中国日报网:中国日报网:Karakteristikini kemudian diimplementaskan dalam kegiatan bisnis merika。卡巴陀罗，卡巴陀罗，卡巴陀罗，卡巴陀罗，卡巴陀罗，卡巴陀罗，卡巴陀罗，卡巴陀罗，卡巴陀罗Mereka melakukan bisnis Mereka dengan disiplin dii, peraya dii,rajin, tekun, dan kerja keras yang tinggi sejak usia muda supayamemiliki kesadaran yang tinggi dalam menjalankan bisnis merekamunut kedewasaan Mereka。日惹，日惹，日惹，日惹，日惹，日惹，日惹，日惹，日惹，日惹印度人喜欢印度人喜欢印度人喜欢印度人喜欢印度人喜欢印度人喜欢印度。这句话的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:
{"title":"ETIKA BISNIS KOMUNITAS TIONGHOA MUSLIM YOGYAKARTA (Kajian atas Etos Kerja Konfusianisme dalam Perspektif Islam)","authors":"M. Shulthoni","doi":"10.28918/religia.v14i1.33","DOIUrl":"https://doi.org/10.28918/religia.v14i1.33","url":null,"abstract":"Abstract: The success of Chinese Muslim entrepreneurs in businessis a well-known fact. On one side, there are explicit or implicitregulations in Jogjakarta (Java), discouraging the ethnic Chinese fromworking in non-commercial sectors. Their only opportunity to makea living is business. But, on the other side, their success warrantsnotice that even though the businessmen run their business withscientifical management, actually they have dependence on theirculture, ethics, and religious beliefs. This is because business is amobile activity. Business without reliable ethics can not succeedreliably. If business is a kind of human activity, business ethics can beperceived as a reflection of the actors in their behaviors.Through descriptive and interpretative approaches, this study reachedthe following conclu-sions: firstly, the Chinese Muslim entrepreneursof Jogjakarta are dependent on the constructs of business ethics whichcontain work ethos, hard work, thrift, honesty, and trust. Thosecharacteristics are then implemented in their business activities.Therefore, they have awareness in implementing business ethics inorder to engage in business as long as their life. They do their businesswith high self-discipline, self-confidence, diligence, industriousness,and hard work from the younger years in order to have highconsciousness to run their business in their maturity.Secondly, it can be said that Islamic teachings, for Chinese Muslimentrepreneurs of Jogjakarta, have a significant role in constructingtheir business ethics. These indications can be seen in their business activities and their perceptions. Its teachings are perceived as a sourceof motivation in economic behaviors. Even though their business ethicscannot be said to derive from religious teachings only, but rather thatsuch ethics progress along with the socio-cultural, socio-economicand socio-political developments of the community.Keberhasilan pengusaha muslim Cina dalam dunia bisnis merupakansebuah kenyataan yang tak terbantahkan. Di satu sisi, terdapatperaturan eksplisit ataupun implisit di Yogyakarta (Jawa) yangmengecilkan semangat mereka untuk bekerja di bidang non-komersial.Satu-satunya peluang mereka untuk memenuhi kebutuhan hidupnyaadalah bisnis. Di sisi yang lain, keberhasilan mereka ini semakinmenyatakan bahwa meskipun mereka menjalankan bisnisnya denganilmu manajemen, kenyataannya mereka memiliki ketergantungan padabudaya, etika dan kepercayaan agama mereka. Ini karena bisnismerupakan aktivitas yang mobile. Bisnis tanpa etika yang reliabletidak bisa mengantarkan pada kesuksesan. Jika bisnis merupakansebuah aktivitas manusia, etika bisnis bisa dianggap sebagai sebuahrefleksi aktor-aktornya dalam peri laku mereka.Melalui pendekatan deskriptif dan interpretatif, studi ini sampai padakesimpulan berikut: pertama, pengusaha muslim Cina Yogyakartatergantung pada konstruk etika bisnis yang mengandung etos kerja,kerja keras, sikap hemat, kejujuran dan kepercayaan. Karakteristikini kemudian","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":"43826852","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.V12I2.190
Khoirul Basyar
According to Shahrur, Allah does not only allow polygamy, but also recommends polygamy if someone fulfills two conditions: first, the second, third, and fourth wife are widows who have fatherless child; second, the existence of worry not to do justice to the fatherless child without marrying his/her mother. Order to do polygamy will be invalid if the two conditions do not exist. Shahrur often use Qur’an more than Prophet Sunnah, and does not use ijma’ and qiyas . Interpreting of the two term is different from the previous scholars in general.
{"title":"ASPEK HUMANISME POLIGAMI (Analisis Feminimisme terhadap Pemikiran Muhammad Shahrur Mengenai Syarat-syarat Poligami)","authors":"Khoirul Basyar","doi":"10.28918/RELIGIA.V12I2.190","DOIUrl":"https://doi.org/10.28918/RELIGIA.V12I2.190","url":null,"abstract":"According to Shahrur, Allah does not only allow polygamy, but also recommends polygamy if someone fulfills two conditions: first, the second, third, and fourth wife are widows who have fatherless child; second, the existence of worry not to do justice to the fatherless child without marrying his/her mother. Order to do polygamy will be invalid if the two conditions do not exist. Shahrur often use Qur’an more than Prophet Sunnah, and does not use ijma’ and qiyas . Interpreting of the two term is different from the previous scholars in general.","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":"43883180","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.v12i1.197
Umum B. Karyanto
“Female’s fingers myth” is so believed by most female communities, especially Javanese ones. Fingers owned by them are described as their faithful with their husband. This belief is so strong that it impacts the violent action to them in most communities. This violence happens to both engage and married women. This phenomenon is often missed and hardly touched by law. It is because the violence happens to them is an oldest violence form, that most people view it as something common and proper. It is one of the supporting factors that the male’s superiority to female is imperishable. This perspective must be taken apart and reform soon in order that the gender bias does not happen, because the holy Qur’an as the Muslim’s guidance also does not teach that.
{"title":"MITOS JARI-JARI PEREMPUAN (KAJIAN GENDER DAN PERSPEKTIF AL-QUR’AN)","authors":"Umum B. Karyanto","doi":"10.28918/religia.v12i1.197","DOIUrl":"https://doi.org/10.28918/religia.v12i1.197","url":null,"abstract":"“Female’s fingers myth” is so believed by most female communities, especially Javanese ones. Fingers owned by them are described as their faithful with their husband. This belief is so strong that it impacts the violent action to them in most communities. This violence happens to both engage and married women. This phenomenon is often missed and hardly touched by law. It is because the violence happens to them is an oldest violence form, that most people view it as something common and proper. It is one of the supporting factors that the male’s superiority to female is imperishable. This perspective must be taken apart and reform soon in order that the gender bias does not happen, because the holy Qur’an as the Muslim’s guidance also does not teach that.","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":"47340749","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.V13I1.174
M. Jaeni
Semantic system unique in Arabic language is very interesting to study, particularly in relational meaning, because there are some Arabic semantic system parts whose concept is different from others. The relationship among the meanings like in modern linguistic is called as synonymy, polisemi homonymy, and antonymy can be found in Arabic and Quranic linguistic. Therefore, semantic studies have been existed in the Quran since a long time ago before linguists formulated modern semantic is not found in other language meaning fields, like al-addad. Concerned with the position of Arabic language as Quranic language, the existence of al-addad also influences its translation and exegesis. The existence of al-addad mode in the Quran is a proof that the Quran has superiority viewed from language side.
{"title":"AL-ADDAD: POLA UNIK BAHASA AL-QUR’AN","authors":"M. Jaeni","doi":"10.28918/RELIGIA.V13I1.174","DOIUrl":"https://doi.org/10.28918/RELIGIA.V13I1.174","url":null,"abstract":"Semantic system unique in Arabic language is very interesting to study, particularly in relational meaning, because there are some Arabic semantic system parts whose concept is different from others. The relationship among the meanings like in modern linguistic is called as synonymy, polisemi homonymy, and antonymy can be found in Arabic and Quranic linguistic. Therefore, semantic studies have been existed in the Quran since a long time ago before linguists formulated modern semantic is not found in other language meaning fields, like al-addad. Concerned with the position of Arabic language as Quranic language, the existence of al-addad also influences its translation and exegesis. The existence of al-addad mode in the Quran is a proof that the Quran has superiority viewed from language side.","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":"45695126","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.V14I1.36
M. Zuhdi
Seorang muslim dengan tingkat keimanan kepada Allah dan istiqomah yang tinggi akan selalu konsisten dalam perilakunya. Artinya dia akan berperilaku taat hukum, konsisten dengan idealismenya dan tidak pernah meninggalkan prinsip yang dia pegang meskipun dia harus berhadapan dengan resiko maupun tantangan. Selanjutnya, seorang muslim yang konsisten akan dapat mengontrol dirinya dan mengendalikan emosinya dengan baik. Dia tetap konsisten dengan komitmennya, dan juga memiliki pikiran positif, dan tidak pernah kembali ke belakang meskipun dia dalam situasi yang betul-betul tertekan. Gaya perilaku ini bisa menciptakan kepercayaan diri, integritas, dan kemampuan mengendalikan stress yang kuat. Dengan demikian, citra diri seorang muslim adalah sesuatu yang merepresentasikan tentang dirinya. Artinya sejauhmana dia mengevaluasi kualitas dirinya sebagai seorang muslim, keimanannya kepada Allah, dan perbuatan terbaiknya berdasarkan pada ajaranajaran Islam. Evaluasi ini tentunya jarang dilakukan karena mengandung unsur bias subyektif yang tinggi, namun ini merupakan salah satu ajaran Islam yang prinsip karena setiap muslim seharusnya mengevaluasi dirinya sebelum ia nantinya dievaluasi di hadapan Allah. Moslem with high belief in Allah and high “istiqamah” will have a consistency in his attitude. It means that he will conduct accord with the law, consistent with his ideals and never leave his principal although he should face many risks and challenges. Consistent Moslem will be able to control his self and effectively manage his emotion. He is still consistent with his commitment, and also has positive thinking, and never return to the back although in stressful situation. This style of attitude eventually can create strong self-confidence, integrity and skill to manage the stress. Thus, self image of a Moslem is a representing of Moslem about his self. It means how far does he evaluates quality of his self as a Moslem, his faith in Allah and his best doing based on Islamic teachings. This evaluation of course is hardly to be conducted because it has high subjective bias, but it is one of principal Islamic teachings because every Moslem should evaluate his self before he will be evaluated in front of Allah.
{"title":"ISTIQOMAH DAN KONSEP DIRI SEORANG MUSLIM","authors":"M. Zuhdi","doi":"10.28918/RELIGIA.V14I1.36","DOIUrl":"https://doi.org/10.28918/RELIGIA.V14I1.36","url":null,"abstract":"Seorang muslim dengan tingkat keimanan kepada Allah dan istiqomah yang tinggi akan selalu konsisten dalam perilakunya. Artinya dia akan berperilaku taat hukum, konsisten dengan idealismenya dan tidak pernah meninggalkan prinsip yang dia pegang meskipun dia harus berhadapan dengan resiko maupun tantangan. Selanjutnya, seorang muslim yang konsisten akan dapat mengontrol dirinya dan mengendalikan emosinya dengan baik. Dia tetap konsisten dengan komitmennya, dan juga memiliki pikiran positif, dan tidak pernah kembali ke belakang meskipun dia dalam situasi yang betul-betul tertekan. Gaya perilaku ini bisa menciptakan kepercayaan diri, integritas, dan kemampuan mengendalikan stress yang kuat. Dengan demikian, citra diri seorang muslim adalah sesuatu yang merepresentasikan tentang dirinya. Artinya sejauhmana dia mengevaluasi kualitas dirinya sebagai seorang muslim, keimanannya kepada Allah, dan perbuatan terbaiknya berdasarkan pada ajaranajaran Islam. Evaluasi ini tentunya jarang dilakukan karena mengandung unsur bias subyektif yang tinggi, namun ini merupakan salah satu ajaran Islam yang prinsip karena setiap muslim seharusnya mengevaluasi dirinya sebelum ia nantinya dievaluasi di hadapan Allah. Moslem with high belief in Allah and high “istiqamah” will have a consistency in his attitude. It means that he will conduct accord with the law, consistent with his ideals and never leave his principal although he should face many risks and challenges. Consistent Moslem will be able to control his self and effectively manage his emotion. He is still consistent with his commitment, and also has positive thinking, and never return to the back although in stressful situation. This style of attitude eventually can create strong self-confidence, integrity and skill to manage the stress. Thus, self image of a Moslem is a representing of Moslem about his self. It means how far does he evaluates quality of his self as a Moslem, his faith in Allah and his best doing based on Islamic teachings. This evaluation of course is hardly to be conducted because it has high subjective bias, but it is one of principal Islamic teachings because every Moslem should evaluate his self before he will be evaluated in front of Allah.","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":"47799378","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.v12i1.201
I. Ismail
School of Islamic studies for children and young people (pesantren) is a conventional education institution that – from its publishing until now – it has experienced various changes and played many roles in Indonesia. Its main elements that consist of kyai (the teacher), santri (the student), mosque, boarding school, and kitab kuning (the books) are unique elements that make it different from other education institutions. Along with social change current, there is a view that pesantren is no longer relevant and must be reformed. Therefore, pesantren is demanded to be “supermarket” that supplies many kinds of product and has sensitive curriculum in order to be consumed by its community.
{"title":"PESANTREN DALAM PERUBAHAN SOSIAL","authors":"I. Ismail","doi":"10.28918/religia.v12i1.201","DOIUrl":"https://doi.org/10.28918/religia.v12i1.201","url":null,"abstract":"School of Islamic studies for children and young people (pesantren) is a conventional education institution that – from its publishing until now – it has experienced various changes and played many roles in Indonesia. Its main elements that consist of kyai (the teacher), santri (the student), mosque, boarding school, and kitab kuning (the books) are unique elements that make it different from other education institutions. Along with social change current, there is a view that pesantren is no longer relevant and must be reformed. Therefore, pesantren is demanded to be “supermarket” that supplies many kinds of product and has sensitive curriculum in order to be consumed by its community.","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":"45087273","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.V13I2.179
S. Syarifuddin
This paper is to analyze the causes of different opinions emerge regarding the provision of false labels, zindiq, pantheism, and similar for the teachings of Hamzah Fansuri’s wujudiyah , so that it should be prior studies in accordance with the nature wujudiyah itself with Sufi’s taught that institutionalized in the literary works with hermeneutic approach. Further, this research studies on the basis of what scholars have criticized this Sufi‘s teachings wujudiyah and vice versa, on the basis of what scholars have given their support to this teaching
{"title":"MEMPERDEBAT WUJÛDIYAH SYEIKH HAMZAH FANSURI (Kajian Hermeneutik atas Karya Sastra Hamzah Fansuri)","authors":"S. Syarifuddin","doi":"10.28918/RELIGIA.V13I2.179","DOIUrl":"https://doi.org/10.28918/RELIGIA.V13I2.179","url":null,"abstract":"This paper is to analyze the causes of different opinions emerge regarding the provision of false labels, zindiq, pantheism, and similar for the teachings of Hamzah Fansuri’s wujudiyah , so that it should be prior studies in accordance with the nature wujudiyah itself with Sufi’s taught that institutionalized in the literary works with hermeneutic approach. Further, this research studies on the basis of what scholars have criticized this Sufi‘s teachings wujudiyah and vice versa, on the basis of what scholars have given their support to this teaching","PeriodicalId":31647,"journal":{"name":"Religia","volume":"13 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2017-10-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41915564","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.v14i2.89
Kurdi Kurdi
Sebagian besar kaum orientalis meyakini bahwa al-Qur’an adalah kitab suci yang dipengaruhi tradisi agamaYahudi dan Kristen. Keterpengaruhan itu meliputi: ajarankeimanan,hukum-moral, dan kisah-kisah para nabi. Tulisanini mengkaji pandangan Theodor Noldeke, seorang orientalisberkebangsaan Jerman. Noldeke berpendapat bahwa al-Qur’anadalah kitab suci yang banyak dipengaruhi agama Yahudi danbeberapa dari unsur agama Kristen. Melalui Bible sebagaitolok ukurnya, Noldeke juga memandang bahwa beberapanama diri, term agama, dan kisah-kisah nabi terdahulu yangdijiplak Muhammad dalam al-Qur’an telah dipahami secarakeliru.
{"title":"PANDANGAN ORIENTALIS TERHADAP AL-QUR’AN (“Teori Pengaruh” Al-Qur’an Theodor Nöldeke)","authors":"Kurdi Kurdi","doi":"10.28918/religia.v14i2.89","DOIUrl":"https://doi.org/10.28918/religia.v14i2.89","url":null,"abstract":"Sebagian besar kaum orientalis meyakini bahwa al-Qur’an adalah kitab suci yang dipengaruhi tradisi agamaYahudi dan Kristen. Keterpengaruhan itu meliputi: ajarankeimanan,hukum-moral, dan kisah-kisah para nabi. Tulisanini mengkaji pandangan Theodor Noldeke, seorang orientalisberkebangsaan Jerman. Noldeke berpendapat bahwa al-Qur’anadalah kitab suci yang banyak dipengaruhi agama Yahudi danbeberapa dari unsur agama Kristen. Melalui Bible sebagaitolok ukurnya, Noldeke juga memandang bahwa beberapanama diri, term agama, dan kisah-kisah nabi terdahulu yangdijiplak Muhammad dalam al-Qur’an telah dipahami secarakeliru.","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":"43197236","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.V15I1.125
N. Khasanah
Pada saat ini, banyak pendekatan yang dapat digunakan dalam memahami Islam. Dengan adanya persatuan akan terjadi pendekatan Islam komprehensif. Agama Islam juga memiliki banyak hal, bukan hanya sebagai pesan simbolik saja. Berbagai pendekatan yang dimulai dari pendekatan utama meliputi Ilmu Tafsir, Ilmu Al-Qur’an, Ilmu Hadits, Ilmu Fiqh/Ushul Fiqh, dan lainnya yang masih dalam lingkup studi Islam, dan pendekatan yang terbaru dengan menggunakan ilmu sosial dan humaniora. Semua pendekatan tersebut dikombinasikan. Studi Islam bukan lagi monopoli guru agama saja, tetapi terbuka untuk semua disiplin ilmu. Dengan mengombinasikan beberapa pendekatan, pengajaran Islam lebih fungsional dan aplikatif untuk memberikan jawaban terhadap masalah sepanjang periode dan tantangan studi Islam itu sendiri dalam waktu ini
{"title":"KOMBINASI PENDEKATAN STUDI ISLAM: IKHTIAR MENJAWAB TANTANGAN STUDI ISLAM KE DEPAN","authors":"N. Khasanah","doi":"10.28918/RELIGIA.V15I1.125","DOIUrl":"https://doi.org/10.28918/RELIGIA.V15I1.125","url":null,"abstract":"Pada saat ini, banyak pendekatan yang dapat digunakan dalam memahami Islam. Dengan adanya persatuan akan terjadi pendekatan Islam komprehensif. Agama Islam juga memiliki banyak hal, bukan hanya sebagai pesan simbolik saja. Berbagai pendekatan yang dimulai dari pendekatan utama meliputi Ilmu Tafsir, Ilmu Al-Qur’an, Ilmu Hadits, Ilmu Fiqh/Ushul Fiqh, dan lainnya yang masih dalam lingkup studi Islam, dan pendekatan yang terbaru dengan menggunakan ilmu sosial dan humaniora. Semua pendekatan tersebut dikombinasikan. Studi Islam bukan lagi monopoli guru agama saja, tetapi terbuka untuk semua disiplin ilmu. Dengan mengombinasikan beberapa pendekatan, pengajaran Islam lebih fungsional dan aplikatif untuk memberikan jawaban terhadap masalah sepanjang periode dan tantangan studi Islam itu sendiri dalam waktu ini","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":"46615854","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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