This paper describes the political contestation in the election of leaders that has occurred in the last five years in Indonesia. Since the reformation era, conservative Islamic movements have gained wide freedom to spread Islamic political ideology such as the idea of upholding Islamic law. This was clearly seen in the 2017 Jakarta Gubernatorial Election and 2019 Presidential Election, where the conservative Islamic movement voiced practical political aspirations by involving the role of religion. The case that happened to Basuki Tjahaja Purnama (Ahok) who was suspected of committing blasphemy at the end of 2016, turned into a protest movement that held “Aksi Bela Islam I, II, III” (Action for Defending Islam I, II, III) which was able to mobilize all elements of religious organizations in Indonesia. This movement is also supported by the role of social media which adds to the massive Islamic populism movement to promote the enforcement of Islamic law through the political stage. This is a qualitative research that prioritizes bibliographic sources. The results of this study indicate that the voices of Muslims who are involved in the “Action to Defend Islam” add to the success of the conservatism process which has a dichotomy of political interests to realize religious authoritarianism by using the Qur’anic verses. However, this study also explains the characteristics of the attitudes of leaders in the history of Islamic civilization who uphold egalitarianism that does not conflict with the democratic system because the responsibility of a leader is to create prosperity and justice for all mankind.
这篇论文描述了在过去的五年里，印度尼西亚领导人选举中的政治竞争。自改革时代以来，保守的伊斯兰运动获得了广泛的自由，可以传播维护伊斯兰法律的思想等伊斯兰政治思想。这在2017年雅加达省长选举和2019年总统选举中表现得很明显，保守的伊斯兰运动通过宗教的作用表达了实际的政治愿望。发生在2016年底的Basuki Tjahaja Purnama (Ahok)涉嫌亵渎神明的案件，演变成一场抗议运动，举行了“Aksi Bela Islam I, II, III”(捍卫伊斯兰教的行动I, II, III)，能够动员印度尼西亚所有宗教组织的成员。这一运动也得到了社交媒体的支持，社交媒体加入了大规模的伊斯兰民粹主义运动，通过政治舞台推动伊斯兰法律的执行。这是一项定性研究，优先考虑书目来源。本研究结果表明，参与“捍卫伊斯兰行动”的穆斯林的声音，增加了保守主义进程的成功，这一进程具有政治利益的二分法，以实现宗教权威主义利用古兰经经文。然而，本研究也解释了伊斯兰文明史上领导人的态度特点，他们坚持与民主制度不冲突的平等主义，因为领导者的责任是为全人类创造繁荣和正义。
{"title":"ISLAMIC LEADERSHIP CONTESTATION: EXPLORING THE PRACTICES OF CONSERVATIVE ISLAMIC MOVEMENTS IN INDONESIA","authors":"Muhamad Taufik Kustiawan, Mhd. Rasidin, Doli Witro, Darti Busni, Mufti Labib Jalaluddin","doi":"10.22373/jiif.v23i2.14938","DOIUrl":"https://doi.org/10.22373/jiif.v23i2.14938","url":null,"abstract":"This paper describes the political contestation in the election of leaders that has occurred in the last five years in Indonesia. Since the reformation era, conservative Islamic movements have gained wide freedom to spread Islamic political ideology such as the idea of upholding Islamic law. This was clearly seen in the 2017 Jakarta Gubernatorial Election and 2019 Presidential Election, where the conservative Islamic movement voiced practical political aspirations by involving the role of religion. The case that happened to Basuki Tjahaja Purnama (Ahok) who was suspected of committing blasphemy at the end of 2016, turned into a protest movement that held “Aksi Bela Islam I, II, III” (Action for Defending Islam I, II, III) which was able to mobilize all elements of religious organizations in Indonesia. This movement is also supported by the role of social media which adds to the massive Islamic populism movement to promote the enforcement of Islamic law through the political stage. This is a qualitative research that prioritizes bibliographic sources. The results of this study indicate that the voices of Muslims who are involved in the “Action to Defend Islam” add to the success of the conservatism process which has a dichotomy of political interests to realize religious authoritarianism by using the Qur’anic verses. However, this study also explains the characteristics of the attitudes of leaders in the history of Islamic civilization who uphold egalitarianism that does not conflict with the democratic system because the responsibility of a leader is to create prosperity and justice for all mankind.","PeriodicalId":31659,"journal":{"name":"Jurnal Ilmiah Islam Futura","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46137131","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 : 2023-06-21DOI: 10.22373/jiif.v23i1.14716
Tasmim Tangngareng, I. Abdullah, Rahman Rahman, S. Sawaluddin
This paper explores positions of hadith and ethics in discussing the genetic engineering of humans by departing from the following questions: a) how do hadith contribute to constructing various aspects of human genetics? b) how did the social context around Prophet Muhammad affect the construction of the hadith? c) how do hadith addressing human genetics relate to scientific development? This paper reveals that the ethics and process of genetic engineering are prescribed in the hadith, illuminating the contextual debates of its time. Issues of genetics that arise in the discourse of human existence, particularly regarding sex and skin color, show a contestation of values related to the position of genetic factors as undeniable. Scientific development provides answers to the increasingly complex and contestatory discourse on genetics and necessitates a paradigm shift in the Muslim community, which often places hadith as a believed and practiced textual truth
{"title":"THE CONSTRUCTION OF HADITH ADDRESSING GENETIC ENGINEERING OF HUMANS","authors":"Tasmim Tangngareng, I. Abdullah, Rahman Rahman, S. Sawaluddin","doi":"10.22373/jiif.v23i1.14716","DOIUrl":"https://doi.org/10.22373/jiif.v23i1.14716","url":null,"abstract":"This paper explores positions of hadith and ethics in discussing the genetic engineering of humans by departing from the following questions: a) how do hadith contribute to constructing various aspects of human genetics? b) how did the social context around Prophet Muhammad affect the construction of the hadith? c) how do hadith addressing human genetics relate to scientific development? This paper reveals that the ethics and process of genetic engineering are prescribed in the hadith, illuminating the contextual debates of its time. Issues of genetics that arise in the discourse of human existence, particularly regarding sex and skin color, show a contestation of values related to the position of genetic factors as undeniable. Scientific development provides answers to the increasingly complex and contestatory discourse on genetics and necessitates a paradigm shift in the Muslim community, which often places hadith as a believed and practiced textual truth","PeriodicalId":31659,"journal":{"name":"Jurnal Ilmiah Islam Futura","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47297759","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 : 2023-06-20DOI: 10.22373/jiif.v23i1.13190
Abdul Mun’im Amaly, Yayan Herdiana, Uus Ruswandi, Bambang Syamsul Arifin
Currently, Islamic religious education (PAI) is experiencing various obstacles due to various factors and is considered unable to achieve the expected goals of PAI itself, so that many criticisms are directed at PAI, this study aims to reveal what is criticized from PAI itself, and what steps should be taken to improve existing constraints, using a qualitative approach and literature study methods the researcher collects from various reliable sources about the problems that occur concerning PAI, the results of this study indicate that the spotlight and criticism of PAI include several aspects, namely: PAI learning process is less than optimal, incompetent educators, students who are not pro-active, monotonous learning methods, less varied learning media, and incomplete learning evaluations. These aspects cannot be carried out optimally so that PAI experiences obstacles and setbacks, therefore the improvement and strengthening of these aspects need to be studied to solve problems that occur in PAI.
{"title":"THE NECESSITY AND REALITY OF ISLAMIC RELIGIOUS EDUCATION IN SCHOOLS","authors":"Abdul Mun’im Amaly, Yayan Herdiana, Uus Ruswandi, Bambang Syamsul Arifin","doi":"10.22373/jiif.v23i1.13190","DOIUrl":"https://doi.org/10.22373/jiif.v23i1.13190","url":null,"abstract":"Currently, Islamic religious education (PAI) is experiencing various obstacles due to various factors and is considered unable to achieve the expected goals of PAI itself, so that many criticisms are directed at PAI, this study aims to reveal what is criticized from PAI itself, and what steps should be taken to improve existing constraints, using a qualitative approach and literature study methods the researcher collects from various reliable sources about the problems that occur concerning PAI, the results of this study indicate that the spotlight and criticism of PAI include several aspects, namely: PAI learning process is less than optimal, incompetent educators, students who are not pro-active, monotonous learning methods, less varied learning media, and incomplete learning evaluations. These aspects cannot be carried out optimally so that PAI experiences obstacles and setbacks, therefore the improvement and strengthening of these aspects need to be studied to solve problems that occur in PAI.","PeriodicalId":31659,"journal":{"name":"Jurnal Ilmiah Islam Futura","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41498733","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 : 2023-02-20DOI: 10.22373/jiif.v23i1.17733
Tarmizi M. Jakfar, Nurdin Bakry, S. Andy, Muhammad Habibi MZ
The Da'wah of the Salafi School aims to purify Islamic teachings by eradicating all kinds of deviations from Islamic practices that have mixed with non-Islamic cultures, giving rise to bid'ah. The salafi school invites them to return to the Al-Qur'an and hadith, where hadiths are only understood textually and in their sermons the salafi scholars openly attack Islamic boarding school scholars. ? How is the resistance carried out by Islamic boarding school scholars to salafi preaching, especially in understanding hadith? What is the influence that occurred on the implementation of Fiqh by the people in Aceh and North Sumatra Medan? This research is qualitative, namely a way of research and understanding that is based on how to investigate environmental conditions and community problems. The method of qualitative research is usually stated as a naturalistic research method because the research is carried out when the circumstances are as they are, also known as the ethnographic method. The approach used is an anthropological approach. To get the data, structural analysis, historical analysis, and ideological criticism were carried out. Based on the results of the research, it can be seen that the proselytizing of the Salafi sect which is carried out by attacking Islamic boarding school scholars openly, aims to really practice shari'ah which has the basis of Rasulullah SAW. Because they think that the Islamic boarding school scholars have left the Sunnh of Rasulullah SAW, so if it is not sunnah, don't do it because it will enter into bid'ah acts. However, the method adopted by the Salafi sect has actually departed from the provisions of the Koran itself, which wants da'wah to be carried out gently. Islamic boarding schools/dayah scholars should show their resistance to the salafi school (wahabi), because the salafi school is wrong in understanding hadith, because it only relies on textual understanding. Whereas hadith as the second source of Islamic law must be understood correctly, both textually and contextually, so that the messages of the Messenger of Allah through hadith, especially in interpreting the verses of the Koran which are still common, reach the community correctly. Salafi da'wah carried out both in Aceh and in North Sumatra has not had an impact on the community in practicing fiqh as expected by the salafi sect, because the community still commemorates Islamic holidays and understands hadith based on the Shafi'i school of thought. It is hoped that the salafi sect will carry out da'wah in ways that are gentle and willing to communicate in two directions, so that the messages to be conveyed can be accepted by the community. It is hoped that Islamic boarding schools/dayah scholars will maintain communication with the Salafi school, so that divisions can be avoided in an effort to maintain unity among fellow Muslims. It is hoped that the community will always maintain conditions so that they remain conducive even though they face ridicule
{"title":"THE STRUGGLE BETWEEN SALAFI SCHOLARS AND ISLAMIC BOARDING SCHOOL SCHOLARS: THE CONTROVERSY OVER THE PRACTICE OF FIQH HADITH IN ACEH AND NORTH SUMATRA, INDONESIA","authors":"Tarmizi M. Jakfar, Nurdin Bakry, S. Andy, Muhammad Habibi MZ","doi":"10.22373/jiif.v23i1.17733","DOIUrl":"https://doi.org/10.22373/jiif.v23i1.17733","url":null,"abstract":"The Da'wah of the Salafi School aims to purify Islamic teachings by eradicating all kinds of deviations from Islamic practices that have mixed with non-Islamic cultures, giving rise to bid'ah. The salafi school invites them to return to the Al-Qur'an and hadith, where hadiths are only understood textually and in their sermons the salafi scholars openly attack Islamic boarding school scholars. ? How is the resistance carried out by Islamic boarding school scholars to salafi preaching, especially in understanding hadith? What is the influence that occurred on the implementation of Fiqh by the people in Aceh and North Sumatra Medan? This research is qualitative, namely a way of research and understanding that is based on how to investigate environmental conditions and community problems. The method of qualitative research is usually stated as a naturalistic research method because the research is carried out when the circumstances are as they are, also known as the ethnographic method. The approach used is an anthropological approach. To get the data, structural analysis, historical analysis, and ideological criticism were carried out. Based on the results of the research, it can be seen that the proselytizing of the Salafi sect which is carried out by attacking Islamic boarding school scholars openly, aims to really practice shari'ah which has the basis of Rasulullah SAW. Because they think that the Islamic boarding school scholars have left the Sunnh of Rasulullah SAW, so if it is not sunnah, don't do it because it will enter into bid'ah acts. However, the method adopted by the Salafi sect has actually departed from the provisions of the Koran itself, which wants da'wah to be carried out gently. Islamic boarding schools/dayah scholars should show their resistance to the salafi school (wahabi), because the salafi school is wrong in understanding hadith, because it only relies on textual understanding. Whereas hadith as the second source of Islamic law must be understood correctly, both textually and contextually, so that the messages of the Messenger of Allah through hadith, especially in interpreting the verses of the Koran which are still common, reach the community correctly. Salafi da'wah carried out both in Aceh and in North Sumatra has not had an impact on the community in practicing fiqh as expected by the salafi sect, because the community still commemorates Islamic holidays and understands hadith based on the Shafi'i school of thought. It is hoped that the salafi sect will carry out da'wah in ways that are gentle and willing to communicate in two directions, so that the messages to be conveyed can be accepted by the community. It is hoped that Islamic boarding schools/dayah scholars will maintain communication with the Salafi school, so that divisions can be avoided in an effort to maintain unity among fellow Muslims. It is hoped that the community will always maintain conditions so that they remain conducive even though they face ridicule","PeriodicalId":31659,"journal":{"name":"Jurnal Ilmiah Islam Futura","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-02-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45601605","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 : 2023-02-20DOI: 10.22373/jiif.v23i1.15695
Basri Basri, Andhika Jaya Putra, T. Zulfikar, W. Wahidah
This article examines the institutional transformation of dayah in Post-Conflict Aceh referring to the leaders of four Islamic boarding schools’ (dayah) view points: the principal of Dayah Malikussaleh Aceh Utara, Dayah MUDI Mesra, Samalanga Bireun, Dayah Darul Munawwarah, Pidie Jaya and Dayah Darussalam Labuhan Haji, South Aceh; personnels in the Department of Dayah Education Affairs and members of the DPRA (members of Aceh House of Representative), our study found that the institutional transformation of the dayah began with changes in the government’s policies through the emergence of various regulations such as the Aceh Qanun (Aceh’ made law) and the Province of Aceh Governor's regulations. Furthermore, the transformation of funding sources, curriculum, facilities and infrastructure, human resource development, quality assurance and development of dayah, and cooperation and development of the dayah financial resource. This study concludes that the institutional transformation of the dayah has had an impact on increasing the functionality of the dayah in the midst of the times, changes in educational politics in Aceh and increasingly showing the modernization of the dayah while still maintaining a religious atmosphere in the Dayah environment.
{"title":"DAYAH ON THE MOVE: SOCIAL ENGINEERING THROUGH ISLAMIC EDUCATION REFORMATION IN POST-CONFLICT ACEH, INDONESIA","authors":"Basri Basri, Andhika Jaya Putra, T. Zulfikar, W. Wahidah","doi":"10.22373/jiif.v23i1.15695","DOIUrl":"https://doi.org/10.22373/jiif.v23i1.15695","url":null,"abstract":"This article examines the institutional transformation of dayah in Post-Conflict Aceh referring to the leaders of four Islamic boarding schools’ (dayah) view points: the principal of Dayah Malikussaleh Aceh Utara, Dayah MUDI Mesra, Samalanga Bireun, Dayah Darul Munawwarah, Pidie Jaya and Dayah Darussalam Labuhan Haji, South Aceh; personnels in the Department of Dayah Education Affairs and members of the DPRA (members of Aceh House of Representative), our study found that the institutional transformation of the dayah began with changes in the government’s policies through the emergence of various regulations such as the Aceh Qanun (Aceh’ made law) and the Province of Aceh Governor's regulations. Furthermore, the transformation of funding sources, curriculum, facilities and infrastructure, human resource development, quality assurance and development of dayah, and cooperation and development of the dayah financial resource. This study concludes that the institutional transformation of the dayah has had an impact on increasing the functionality of the dayah in the midst of the times, changes in educational politics in Aceh and increasingly showing the modernization of the dayah while still maintaining a religious atmosphere in the Dayah environment.","PeriodicalId":31659,"journal":{"name":"Jurnal Ilmiah Islam Futura","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-02-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48722119","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 : 2023-02-20DOI: 10.22373/jiif.v23i1.14760
M. Zamzami, Abdullah Hosseinieskandian, Ach. Zuhri, Abdullah Haq Al Haidary, Aliakbar Babaei
The question of what constitutes true happiness has been a core philosophical issue that has warranted multiple attempts in the attempt to provide a final answer, either from a purely religious or philosophical perspective. The issue of happiness is closely connected to the meaning of life and its ultimate outcome and purpose. The modern Muslim philosopher Muhammad Hossein Tabatabai discussed the nature of happiness at length. In his view, human beings instinctively strive to attain happiness or the ultimate good which can only be achieved through nearness to God. Therefore, true happiness requires the believer to commit righteous deeds and avoid sinful acts. This study follows a philosophical-Sufi approach and uses a descriptive-analytical method to examine the nature of happiness, the relationship between happiness, goodness and pleasure according to Tabatabai. In line with Islamic thought, true and lasting happiness can only be attained in the Hereafter, and happiness in this life, no matter how acutely and deeply felt, is merely a shadow of the true happiness of the believers who have attained God’s permission to enter Paradise.
{"title":"ACHIEVING TRUE HAPPINESS: A STUDY OF MUHAMMAD HOSSEIN TABATABAI’S PHILOSOPHICAL-MYSTICAL THOUGHT","authors":"M. Zamzami, Abdullah Hosseinieskandian, Ach. Zuhri, Abdullah Haq Al Haidary, Aliakbar Babaei","doi":"10.22373/jiif.v23i1.14760","DOIUrl":"https://doi.org/10.22373/jiif.v23i1.14760","url":null,"abstract":"The question of what constitutes true happiness has been a core philosophical issue that has warranted multiple attempts in the attempt to provide a final answer, either from a purely religious or philosophical perspective. The issue of happiness is closely connected to the meaning of life and its ultimate outcome and purpose. The modern Muslim philosopher Muhammad Hossein Tabatabai discussed the nature of happiness at length. In his view, human beings instinctively strive to attain happiness or the ultimate good which can only be achieved through nearness to God. Therefore, true happiness requires the believer to commit righteous deeds and avoid sinful acts. This study follows a philosophical-Sufi approach and uses a descriptive-analytical method to examine the nature of happiness, the relationship between happiness, goodness and pleasure according to Tabatabai. In line with Islamic thought, true and lasting happiness can only be attained in the Hereafter, and happiness in this life, no matter how acutely and deeply felt, is merely a shadow of the true happiness of the believers who have attained God’s permission to enter Paradise. ","PeriodicalId":31659,"journal":{"name":"Jurnal Ilmiah Islam Futura","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-02-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46686580","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 : 2023-02-20DOI: 10.22373/jiif.v23i1.17643
Muhammad Ishom
This research emphasizes the shift from the archaic trend of applying corporal punishment to other types of humane punishment in pre-modern periods. This phenomenon occurred not only in the Western world but also in the Eastern and Islamic worlds. One of them was the criminal law contained in the Banten Law (UUB), which was implemented in the Banten sultanate between the 18th and 19th centuries. Islamic criminal law in the form of qişaş and hudûd sanctions was no longer applied in Banten, but was replaced with more humane fines or diyat sanctions. Was the criminal law reform in the sultanate of Banten influenced by developments in Western law? One of the explanations given in the UUB was that the sultan of Banten employed the view of the Maliki school of thought, which allowed the ruler the right to impose takzir on criminal cases that had been resolved by Islamic law sanctions. The legal case for using diyať sanctions instead of qišaš and hudûd punishments was more substantial if takzir punishment was employed. This study used data in the form of UUB manuscript (single text) with the code number LOr 5598. The legal texts in UUB were analyzed using a legal social history approach. This study concludes that the application of law in UUB has dogmatic reasons for Islamic criminal law and the interests of siyasať syar'iyať.
{"title":"THE CONTINUITY AND CHANGE OF DIYAT AS AN ALTERNATIVE TO ISLAMIC CRIMINAL SANCTIONS IN UNDHANG-UNDHANG BANTĚN DURING THE 17th – 18th CENTURIES","authors":"Muhammad Ishom","doi":"10.22373/jiif.v23i1.17643","DOIUrl":"https://doi.org/10.22373/jiif.v23i1.17643","url":null,"abstract":"This research emphasizes the shift from the archaic trend of applying corporal punishment to other types of humane punishment in pre-modern periods. This phenomenon occurred not only in the Western world but also in the Eastern and Islamic worlds. One of them was the criminal law contained in the Banten Law (UUB), which was implemented in the Banten sultanate between the 18th and 19th centuries. Islamic criminal law in the form of qişaş and hudûd sanctions was no longer applied in Banten, but was replaced with more humane fines or diyat sanctions. Was the criminal law reform in the sultanate of Banten influenced by developments in Western law? One of the explanations given in the UUB was that the sultan of Banten employed the view of the Maliki school of thought, which allowed the ruler the right to impose takzir on criminal cases that had been resolved by Islamic law sanctions. The legal case for using diyať sanctions instead of qišaš and hudûd punishments was more substantial if takzir punishment was employed. This study used data in the form of UUB manuscript (single text) with the code number LOr 5598. The legal texts in UUB were analyzed using a legal social history approach. This study concludes that the application of law in UUB has dogmatic reasons for Islamic criminal law and the interests of siyasať syar'iyať.","PeriodicalId":31659,"journal":{"name":"Jurnal Ilmiah Islam Futura","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-02-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41527431","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 : 2023-02-20DOI: 10.22373/jiif.v23i1.15358
M. Yusuf, A. Alwis, E. Putra, Doli Witro, Andri Nurjaman
The emergence of the concept of religious moderation initiated by the Ministry of Religion of the Republic of Indonesia and set forth in the 2020-2024 National Medium-Term Development Plan (RPJMN) indicates that the program for internalizing and strengthening the values of religious moderation is very important and urgent to implement. The values of religious moderation consist of four points, namely national commitment, tolerance, anti-radicalism, and accommodative to local culture. The direction to internalize the four values of religious moderation is also played by the Anak Jalanan At-Tamur Islamic Boarding School, Bandung. This article aims to reveal the role of the Anak Jalanan At-Tamur Islamic Boarding School in internalizing the values of religious moderation to students. This article uses qualitative research methods that are field research. The research data were obtained from two sources, namely field data sources and library data sources. Data collection techniques used are observation, interviews, and documentaries. The data analysis techniques used are data condensation, data presentation, and drawing conclusions. The results showed that success in internalizing the values of religious moderation to students could be seen from the indicators or values of religious moderation. The four indicators (values) of religious moderation are reflected in the routine activities and attitudes of students of the Anak Jalanan At-Tamur Islamic Boarding School. Commitment to nationalism, tolerance, anti-radicalism and accommodativeness to local culture is imprinted in the personalities of the students of the Anak Jalanan At-Tamur Islamic Boarding School. This is also due to two things: firstly, interfaith dialogue events are often held and secondly, the leader of the Anak Jalanan At-Tamur Islamic Boarding School who has a broad and open view and emphasizes morality in his education.
印度尼西亚共和国宗教部发起并在《2020-2024年国家中期发展计划》中提出的宗教温和概念的出现表明，内化和加强宗教温和价值观的计划非常重要，迫切需要实施。宗教温和的价值观包括四点，即国家承诺、宽容、反激进主义和对当地文化的宽容。将宗教温和的四种价值观内化的方向也由万隆塔穆尔伊斯兰寄宿学校的Anak Jalanan扮演。本文旨在揭示阿纳克·贾拉南在塔穆尔伊斯兰寄宿学校对学生内化宗教节制价值观的作用。本文采用了实地调查的定性研究方法。研究数据来自两个来源，即实地数据来源和图书馆数据来源。使用的数据收集技术包括观察、访谈和纪录片。所使用的数据分析技术是数据浓缩、数据表示和得出结论。结果表明，从宗教节制的指标或价值观可以看出，学生在内化宗教节制价值观方面取得了成功。宗教温和的四个指标（价值观）反映在Anak Jalanan At Tamur伊斯兰寄宿学校学生的日常活动和态度中。对民族主义、宽容、反激进主义和对当地文化的宽容的承诺深深印在了Anak Jalanan At Tamur伊斯兰寄宿学校学生的个性中。这也归因于两件事：第一，经常举行不同信仰间的对话活动；第二，Anak Jalanan At Tamur伊斯兰寄宿学校的领导人有着开阔的视野，在教育中强调道德。
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Pub Date : 2023-02-20DOI: 10.22373/jiif.v23i1.17869
M. Bahar
This research aimed at investigating Sayyid Thanthawi's ijtihad pattern and methodology for deciding the law on making donations for church construction. As stated by Islamic teachings, Christians do not regard God to be One since they believe in the Trinity (the Father, the Son, and the Holy Spirit). Within the national state, however, Muslims and Christians coexist, work together, and assist one another. Conflicts of interest in coexistence might emerge as a result of religious differences. This current study is library research using qualitative descriptive analysis. The data used were secondary data in the form of books written by Sheikh Sayyid Thanthawi, Mufti of the Arab Republic of Egypt, as well as other relevant books. This research found that from Sayyid Thanthawi's viewpoint, a Muslim is permitted to donate to the construction of a church. Sayyid Thanthawi's Ijtihad is moderate since it considers the greater benefit and fosters harmony among religious communities, without ignoring the demands of the Qur'anic text. The ijtihad approach employed is the maslahah theory, which takes into account the benefits and harm that would be caused by the Fatwa's issuing. The implication of this ijtihad is the establishment of concord and peace between Muslims and Christians in Egypt. However, some Egyptian religious scholars restrict donations to church construction, arguing that it is the same as donating to the development of gambling businesses and nightclubs.
本研究旨在调查Sayyid Thanthawi的ijtihad模式和方法，以决定为教堂建设捐款的法律。正如伊斯兰教义所说，基督徒不认为上帝是一体的，因为他们相信三位一体（父、子和圣灵）。然而，在民族国家内部，穆斯林和基督徒共存，共同努力，相互帮助。共存中的利益冲突可能是宗教差异的结果。目前的研究是使用定性描述性分析的图书馆研究。所使用的数据是阿拉伯埃及共和国的Sheikh Sayyid Thanthawi、Mufti编写的书籍以及其他相关书籍形式的次要数据。这项研究发现，从Sayyid Thanthawi的观点来看，穆斯林可以为教堂的建设捐款。Sayyid Thanthawi的Ijtihad是温和的，因为它考虑到了更大的利益，并促进了宗教社区之间的和谐，而没有忽视古兰经文本的要求。所采用的ijtihad方法是maslahah理论，该理论考虑了法特瓦发行可能造成的利益和危害。这个ijtihad的含义是在埃及穆斯林和基督徒之间建立和谐与和平。然而，一些埃及宗教学者限制捐款用于教堂建设，认为这与捐款用于博彩业和夜总会的发展是一样的。
{"title":"DONATION FOR CHURCH CONSTRUCTION VIEWED FROM SAYYID THANTHAWI'S PERSPECTIVES","authors":"M. Bahar","doi":"10.22373/jiif.v23i1.17869","DOIUrl":"https://doi.org/10.22373/jiif.v23i1.17869","url":null,"abstract":"This research aimed at investigating Sayyid Thanthawi's ijtihad pattern and methodology for deciding the law on making donations for church construction. As stated by Islamic teachings, Christians do not regard God to be One since they believe in the Trinity (the Father, the Son, and the Holy Spirit). Within the national state, however, Muslims and Christians coexist, work together, and assist one another. Conflicts of interest in coexistence might emerge as a result of religious differences. This current study is library research using qualitative descriptive analysis. The data used were secondary data in the form of books written by Sheikh Sayyid Thanthawi, Mufti of the Arab Republic of Egypt, as well as other relevant books. This research found that from Sayyid Thanthawi's viewpoint, a Muslim is permitted to donate to the construction of a church. Sayyid Thanthawi's Ijtihad is moderate since it considers the greater benefit and fosters harmony among religious communities, without ignoring the demands of the Qur'anic text. The ijtihad approach employed is the maslahah theory, which takes into account the benefits and harm that would be caused by the Fatwa's issuing. The implication of this ijtihad is the establishment of concord and peace between Muslims and Christians in Egypt. However, some Egyptian religious scholars restrict donations to church construction, arguing that it is the same as donating to the development of gambling businesses and nightclubs.","PeriodicalId":31659,"journal":{"name":"Jurnal Ilmiah Islam Futura","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-02-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49266253","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 : 2023-02-20DOI: 10.22373/jiif.v23i1.14707
A. Amir, Fatirah Wahidah, M. Zakir, Faiq Ainurrofiq
Christian Prince’s (CP) presence on YouTube opened a new chapter in Christian opposition actors who act as cross-theological debaters between Muslims and Christians who, for the previous two decades, were only dominated by Muslims. Through the narratives on YouTube, this Christian apologist tries to convince the public that the Qur’an contains contradictory statements as the holy book for Muslims. In response to such an issue, this research aims to investigate the construction of CP’s interpretation, which highlights the authenticity of the Qur’an. Qualitative content and thematic analyses and the framing approach developed by William A. Gamson were employed. Findings suggest that the representation of CP’s understanding of the Qur’an verses uses a decontextualization approach. Also, the vast knowledge of the Arabic language and literary translations further strengthen the narratives to convince the public of the allegations. However, instead of considering the historical context in understanding the scientific meaning of the Qur’an, this Christian apologist uses literal meaning as a framing device. This phenomenon has shown that cross-theological debates only provoke persistent inter-religious hatred and resentment. Therefore, such debates are inclined to trigger the propaganda of religious extremists.
Christian Prince (CP)在YouTube上的出现开启了基督教反对派演员的新篇章，他们在穆斯林和基督徒之间扮演跨神学辩论者的角色，在过去的20年里，穆斯林只占主导地位。通过YouTube上的叙述，这位基督教护教者试图让公众相信，作为穆斯林的圣书，《古兰经》包含了相互矛盾的陈述。针对这一问题，本研究旨在探讨凸显《古兰经》真实性的CP释经的建构。本研究采用了定性的内容分析和主题分析，以及William A. Gamson提出的框架分析方法。研究结果表明，CP对古兰经经文的理解使用了一种非语境化的方法。此外，对阿拉伯语和文学翻译的广泛了解进一步加强了使公众相信这些指控的叙述。然而，在理解古兰经的科学意义时，这位基督教护教者没有考虑历史背景，而是使用字面意义作为框架工具。这一现象表明，跨神学的辩论只会引发持续的宗教间仇恨和怨恨。因此，这种辩论容易引发宗教极端分子的宣传。
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