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THE REVIEW OF SOCIAL THEOLOGY AND SCIENCE ON THE BENEFITS OF VACCINE IN THE COVID-19 PREVENTIVE MEASURES 疫苗在COVID-19预防措施中的益处的社会神学和科学综述
Pub Date : 2021-12-13 DOI: 10.32332/akademika.v26i2.3605
A. Hannan, Z. Syarif, Ku Abdul Muhaimin Yusof
The negative public perception of the vaccination is one of the most important concerns that occur while dealing with Covid-19. This viewpoint is based on the belief that vaccinations include ingredients that are prohibited by religion making their usage not halal. This study investigates the benefits of vaccinations in the Covid-19 preventive measures from a theological and scientific standpoint. This study employs qualitative research methods. Primary and secondary data were gathered from a variety of sources, including literature, information media, and statistics data. This study discovered several findings applying the maqashid al-syari'ah theory as an analytical tool: First, vaccines are medical instruments that aim to strengthen the immune system so that it can increase immunity and reduce the risk of Covid-19 transmission; Second, from the standpoint of social theology, the role of vaccines in protecting and preventing the body from transmitting Covid-19 is relevant to the dimensions of benefit found in maqashid al-syari'ah, which states that the purpose or objective of enforcing religious law must be oriented toward five things, one of which is the protection of the soul or self (hifzu al-Nafs); Third, the religious perspective plays a role in elucidating the reasons for the halal status of the Covid-19 vaccine from the standpoint of its value in social theology. In terms of science's viewpoint, it serves as a tool in articulating how the notion of self-preservation (hifzu al-Nafs) should be implemented through medical goods such as a vaccine. Vaccines are scientific attempts to contextualize the concept of religion so that it can be applied as a method to fight and prevent the spread of Covid-19
公众对疫苗接种的负面看法是应对Covid-19时最重要的担忧之一。这种观点是基于这样一种信念,即疫苗接种包括宗教禁止的成分,使其使用不清真。本研究从神学和科学的角度调查了疫苗接种在Covid-19预防措施中的好处。本研究采用定性研究方法。第一手资料和第二手资料是从各种来源收集的,包括文献、信息媒体和统计数据。这项研究将伊斯兰教理论作为分析工具,发现了几个发现:首先,疫苗是旨在增强免疫系统的医疗工具,从而提高免疫力,降低Covid-19传播的风险;其次,从社会神学的角度来看,疫苗在保护和防止身体传播Covid-19方面的作用与《伊斯兰教法》(maqashid al-syari'ah)中发现的利益维度相关,该教义规定,执行宗教法律的目的或目标必须面向五件事,其中之一是保护灵魂或自我(hifzu al-Nafs);第三,从社会神学价值的角度出发,宗教视角对新冠病毒疫苗清真地位的原因有一定的阐释作用。从科学的角度来看,它是阐明如何通过疫苗等医疗物品实施自我保护概念的工具。疫苗是将宗教概念置于背景下的科学尝试,以便将其应用于对抗和预防Covid-19传播的方法
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引用次数: 0
MORAL IDEAL-BASED QUR`AN INTERPRETATION ACCORDING TO SHĀṬIBĪ’S CONCEPT OF MAQĀṢID AL-SHARĪ’AH 基于道德理想的《古兰经》解读:shĀṬibĪ的maqĀṢid al-sharĪ“啊”概念
Pub Date : 2021-12-13 DOI: 10.32332/akademika.v26i2.3050
Wardani Wardani, MA Ghazalah, Mazlan Ibrahim
The interpretation of the Qur`an has been frequently subjected to exploring legal aspects of verses, regardless of their underlying ethical bases. The goals of Islamic doctrines called as maqāṣid al-sharī'ah provide ethical judgements that can be functioned for this sake. Unfortunately, they have been applied just for legal formulation. This article employs Fazlur Rahman’s theory of distinction between legal-specific and moral-ideal of Qur`anic doctrines. This perspective will be used to analyze moral dimensions of Shāṭibī’s maqāṣid. In this article, it will be argued that the moral principles extracted from these goals can be functioned as the paradigm for interpreting the Qur`an. There are two models of moral value-based interpretation that can be developed. The first is ethical-historical interpretation. This interpretation aims to understand the verses of the Qur'an in the light of a historical context as the starting point, not only based on background or reason behind the verse that respond the historical situation, but also based on the moral message extracted from these ends. The second is the ethic-contextual interpretation. It is an interpretation that is projected to respond current issues by applying three interacting sides; present situations, the literary context, and the ideal-moral paradigm drawn from these ends.
对《古兰经》的解释经常受制于对经文的法律方面的探索,而不顾其潜在的伦理基础。被称为maqāṣid al- shari 'ah的伊斯兰教义的目标提供了可以为此发挥作用的伦理判断。不幸的是,它们只是用于法律制定。本文运用法兹鲁尔·拉赫曼的《古兰经》教义中具体法律与道德理想的区分理论。这一视角将用于分析Shāṭibī的maqāṣid的道德维度。本文将论证从这些目标中提取的道德原则可以作为解释《古兰经》的范式。有两种基于道德价值的解释模式可以发展。第一个是伦理-历史解释。这种解读旨在以历史语境为起点,理解古兰经的经文,不仅基于经文背后回应历史情境的背景或原因,而且基于从这些目的中提取的道德信息。第二是伦理语境解释。它是一种解释,旨在通过应用三个相互作用的方面来回应当前的问题;现状,文学语境,以及从这些目的中得出的理想道德范式。
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引用次数: 0
ZAKI NAGUIB MAHMOUD’S THOUGHT ON IDEAL POLITICS (From Social-Criticism to Liberating-Nationalism) 扎基·纳吉布·马哈茂德的理想政治思想(从社会批判到解放民族主义)
Pub Date : 2021-12-12 DOI: 10.32332/akademika.v26i2.3326
S. Supriyanto, Doromae Hayeehasa
The discourse on political dynamics in Islamic (Arabic) countries leaves a debate that will never end. One of the Muslim thinkers who contributed to the concept of Islamic politics was Zaki Naguib Mahmoud. Although he was not as popular as other thinkers, in the context of Islamic politics, the presence of Zaki's thoughts made Islamic political discourse more dynamic. Zaki offered some criticisms and conceptual proposals for political discourse, namely a political concept that is not only oriented to the struggle for power, but a political concept that liberates, prospers, and always tries to build a better order of life. Zaky was here to oppose the tyranny of power and the hegemony of the majority over the minority. For the Arabs, the realization of such a political vision is not impossible, considering that they have a noble heritage in the form of a spirit of nationalism rooted in the era of their predecessors. It is this spirit that should be able to establish political order and liberate the Arab country from backwardness, decline, and moral degradation.
关于伊斯兰(阿拉伯)国家政治动态的论述留下了一场永远不会结束的辩论。扎基·纳吉布·马哈茂德(Zaki Naguib Mahmoud)是对伊斯兰政治概念做出贡献的穆斯林思想家之一。虽然他不像其他思想家那样受欢迎,但在伊斯兰政治背景下,扎基思想的存在使伊斯兰政治话语更具活力。扎基对政治话语提出了一些批评和概念性的建议,即政治话语是一种不仅以权力斗争为导向的政治概念,而是一种解放的、繁荣的、总是试图建立更好的生活秩序的政治概念。扎基在这里反对权力的暴政和多数人对少数人的霸权。对阿拉伯人来说,实现这样一种政治愿景并非不可能,因为他们有一种以民族主义精神形式存在的崇高遗产,这种精神根植于他们的前辈的时代。正是这种精神应该能够建立政治秩序,并将阿拉伯国家从落后、衰落和道德堕落中解放出来。
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引用次数: 0
Mengelaborasi Sejarah Filsafat Barat dan Sumbangsih Pemikiran Para Tokohnya 阐述西方哲学的历史及其对其主题的贡献
Pub Date : 2021-12-05 DOI: 10.22373/jpi.v2i1.11378
Sabiatul Hamdi, Muslimah Muslimah, Khabib Musthofa, Sardimi Sardimi
The main problem in this study is that there are many misunderstandings about philosophy that are considered to cloud the mind, so heavy, maybe even infidel. Especially in Western philosophy which became the forerunner of the existence of philosophy until now. Therefore, it is important to study more deeply about Western philosophy in order to gain a comprehensive understanding. This study aims to understand: (1) the history of the emergence and periodization of Western philosophy, (2) the characteristics of Western philosophy, and (3) the figures of Western philosophy and their thoughts. The method used in this study is a literature study with content analysis from various references relevant to the study of western philosophy. The results of this study show that: (1) the true philosophy began to be echoed when people began to ask about the origin of everything that exists in this universe, then the thought developed. Western philosophy became the beginning of the forerunner of the philosophers of philosophizing in Greece, starting from the ancient Greek centuries, classical centuries, medieval, to modern and today. (2) The prominent characteristics of western philosophy are that they are still influenced by mythology (ancient Greece), there are philosophers' thoughts that can only be obtained from testimonies/stories, and the way of philosophizing that is guided by the church. (3) Famous Western philosophers include Socrates, Thomas Aquinas and Rene Descartes. These three figures contributed to the world of science. AbstrakPermasalahan utama dalam kajian ini adalah banyaknya kesalahpahaman mengenai filsafat yang dianggap memperkeruh pikiran, begitu berat, bahkan mungkin dapat mengkafirkan. Terlebih pada filsafat Barat yang menjadi cikal bakal dari eksistensi filsafat hingga kini. Karena itu penting menelaah lebih dalam mengenai filsafat Barat agar memperoleh pemahaman yang komprehensif. Kajian ini bertujuan memahami tentang: (1) sejarah kemunculan dan periodisasi filsafat Barat, (2) karakteristik dari filsafat Barat, dan (3) tokoh filsafat Barat beserta pemikirannya. Metode yang digunakan dalam kajian ini adalah studi kepustakaan dengan analisis konten dari berbagai referensi-referensi yang relevan dengan kajian filsafat barat. Hasil dari kajian ini menunjukkan bahwa: (1) filsafat sejatinya mulai digemakan ketika orang-orang mulai menanyakan tentang asal dari segala sesuatu yang ada di alam semesta ini, kemudian berkembanglah pemikiran tersebut. Filsafat barat menjadi awal dari cikal bakal para filsuf berfilsafat di Yunani yang dimulai dari abad Yunani kuno, abad klasik, pertengahan, hingga modern dan saat ini. (2) Karakteristik filsafat barat yang menonjol di antaranya masih dipengaruhi oleh mitologi (Yunani kuno), ada pemikiran filsuf yang hanya didapat dari kesaksian/cerita belaka, dan cara berfilsafat yang dibimbing gereja. (3) Tokoh-tokoh filsafat Barat yang terkenal di antaranya Socrates, Thomas Aquinas dan Rene Descartes. Ketiga tokoh te
这项研究的主要问题是,有许多关于哲学的误解被认为是蒙蔽心灵的,如此沉重,甚至可能是异教徒。特别是在西方哲学中,它成为哲学存在的先驱,直到现在。因此,对西方哲学进行更深入的研究,以获得全面的认识是非常重要的。本研究旨在了解:(1)西方哲学的产生和分期的历史;(2)西方哲学的特点;(3)西方哲学的人物及其思想。本研究采用文献研究法,从与西方哲学研究相关的文献中进行内容分析。研究结果表明:(1)当人们开始询问宇宙万物的起源时,真正的哲学才开始得到回响,然后思想得到发展。从古希腊世纪、古典世纪、中世纪到现代和今天,西方哲学成为希腊哲学家哲学化的先驱的开端。(2)西方哲学的突出特点是仍然受到神话(古希腊)的影响,有只能从见证/故事中获得的哲学家思想,有以教会为指导的哲学化方式。著名的西方哲学家包括苏格拉底、托马斯·阿奎那和勒内·笛卡尔。这三位人物对科学界做出了贡献。【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】【摘要】Terlebih pada filsafat Barat yang menjadi cial bakal dari eksistensi filsafat hinga kini。[中文]:Karena - penting menelaah lebih dalam mengenai filsafat Barat agar memperoleh pemahaman yang综合。Kajian ini bertujuan memahami tentang:(1) sejarah kemunculan dan periodisasi filsafat Barat; (2) karakteristik dari filsafat Barat; (3) tokoh filsafat Barat beserta pemikirannya。Metode yang digunakan dalam kajian ini adalah研究kepustakan and dengan分析konten dari berbagai参考资料-参考资料yang digunakan kajian filsafat barat。(1)“filsafat sejatinya mulai digemakan ketika orangang mulai menanyakan tentang asal dari segala sesuatu yang ada di alam semesta ini, kemudian berkembanglah pemikiran tersebut”。Filsafat barat menjadi awal dari cikal bakal para filsuf berfilsafat di Yunani yang dimulai dari abad Yunani kuno, abad klasik, pertengahan, hinga modern dan saat ini。(2) Karakteristik filsafat barat yang menonjol di antaranya masih dipengaruhi oleh mitologi (Yunani kuno), ada pemikiran filsuf yang hanya didapat dari kesaksian/cerita belaka, dan cara berfilsafat yang dibimbing gereja。(3) Tokoh-tokoh filsafat Barat yang terkenal di antaranya苏格拉底、托马斯·阿奎那和勒内·笛卡尔。Ketiga tokoh terse的成员在sumbangsih bagi dunia将mu pengetahuan
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引用次数: 2
Internalisasi Nilai Universal Islam dalam Dakwah di Era Revolusi Industri 4.0 工业革命时期伊斯兰普世价值的内在融合
Pub Date : 2021-12-05 DOI: 10.22373/jpi.v2i1.11476
Mira Fauziah, Muhammad Zaini
The development of science and technology in the era of the industrial revolution 4.0 is very rapid. Patterns of interaction and human thought patterns and even religious patterns can change. Thus, it is necessary to internalize islamic values into the soul of the Muslim community. This paper wants to study how the method of internalizing universal Islamic values into da’wah activities.AbstrakPerkembangan ilmu pengetahuan dan teknologi di era revolusi industri 4.0 sangat pesat. Pola interaksi dan pola pikir manusia bahkan pola beragama pun dapat mengalami perubahan. Dengan demikian perlu dilakukan internalisasi nilai-nilai Islam dalam diri masyarakat muslim. Tulisan ini  ingin mengkaji bagaimana metode internalisasi nilai-nilai universal Islam ke dalam kegiatan dakwah.
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引用次数: 1
Islam dan Tantangan Modernitas Perspektif Nurcholish Madjid 伊斯兰教与现代主义的恐惧症挑战马吉德
Pub Date : 2021-12-05 DOI: 10.22373/jpi.v2i1.11315
Kasyiful Akmalia, N. Nurkhalis, Raina Wildan
In the modern era, a few people think that Islam cannot provide answers to the problems faced by humans. Therefore, a renewal is needed to restore the values of the universality of Islam to build Islamic civilization as in the previous century. The purpose of this study is to describe Nurcholish Madjid's view of Islam and the challenges of modernity. This study uses a qualitative method, while the data used is sourced from a literature review, in this case examining the works written by Nurcholish Madjid and the works of others who examine the thoughts of Nurcholish Madjid. This study concludes that according to Nurcholish Madjid the Islamic world currently needs reforms so that Islam can answer all the problems faced by Muslims themselves, or protect themselves from outside influences which are increasingly complex and require effective solutions. This research also identifies that the solution offered by Nurcholish is to break away from stagnation, and develop an Islamic spirit in this modern era.AbstrakPada era modern, Islam dinilai oleh segelintir orang tidak dapat memberikan jawaban yang sesuai terhadap permasalahan yang ada. Hal itu menimbulkan masalah-masalah baru yang membutuhkan pembaharuan untuk mengembalikan nilai-nilai keuniversalitas Islam guna menumbuhkan peradaban Islam sebagaimana pada abad-abad sebelumnya. Tujuan penelitian ini untuk mendeskripsikan pandangan Nurcholish Madjid terhadap Islam dan tantangan modernitas. Pendekatan metode yang dipilih dalam penelitian ini adalah metode kualitatif, adapun  data yang digunakan bersumber dari telaah kepustakaan berupa karya-karya yang ditulis sendiri oleh Nurcholish Madjid dan karya-karya orang lain terhadap karya dan pemikiran Nurcholish Madjid. Dari hasil penelitian dapat disimpulkan bahwa menurut Nurcholish Madjid dunia Islam saat ini membutuhkan pembaruan-pembaharuan untuk menjawab semua persoalan yang ditimbulkan oleh umat Islam sendiri, atau oleh pengaruh-pengaruh dari luar yang semakin lama semakin kompleks dan membutuhkan solusi yang up to date, solusi yang ditawarkan oleh Nurcholish ialah dengan melepaskan diri dari kejumudan, dan menumbuhkan semangat keislamanan di era modern ini.
在现代,一些人认为伊斯兰教不能为人类面临的问题提供答案。因此,为了像上个世纪一样建设伊斯兰文明,需要恢复伊斯兰教的普遍性价值。本研究的目的是描述Nurcholish Madjid对伊斯兰教的看法和现代性的挑战。本研究采用定性方法,而使用的数据来自文献综述,在本研究中,研究了Nurcholish Madjid所写的作品和其他研究Nurcholish Madjid思想的人的作品。这项研究的结论是,根据Nurcholish Madjid,伊斯兰世界目前需要改革,以便伊斯兰教能够回答穆斯林自己面临的所有问题,或保护自己免受日益复杂和需要有效解决办法的外部影响。这项研究还指出,Nurcholish提供的解决方案是在这个现代时代摆脱停滞,发展伊斯兰精神。【摘要】帕达时代近现代,伊斯兰教dinilai oleh segelintir orang tidak dapat成员kan jawaban yang sesuai terhadap permasalahan yang ada。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。Tujuan penelitian ini untuk mendeskripsikan pandangan Nurcholish Madjid terhadap Islam dan tantanangan modernitas。Pendekatan方法yang dipilih dalam penelitian ini adalah方法的定性,自适应数据yang digunakan bersumber dari telaah kepustakaan berupa karya-karya yang ditulis sendiri oleh Nurcholish Madjid -karya -karya orang lain terhadap karya dan pemikiran Nurcholish Madjid。Dari hasil penelitian dapat dispulkan bahwa menurut Nurcholish Madjid dunia Islam saat ini membutuhkan pembaruan-pembaharuan untuk menjawab semua persoalan yang ditimbulkan oleh umaruh Dari luar yang semakin lama semakin kompleks dan menbutuhkan solusi yang最新,solusi yang ditawarkan oleh Nurcholish ialah dengan melepaskan diri Dari kejumudan, dan menumbuhkan semangat keislamanan di era现代ini。
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引用次数: 0
Paham Radikal dalam Pandangan Tokoh Agama di Banda Aceh
Pub Date : 2021-12-05 DOI: 10.22373/jpi.v2i1.11475
Rini Marlina, Suraiya It, S. Syarifuddin
Radicalism is one of the notions that can damage the social order in society, especially when it comes to religion. This study aims to find out specifically about the understanding of Islamic religious leaders in Banda Aceh City about the teachings and movements of religious radicalism, the factors that influence the development of religious radicalism, and the response of Islamic religious leaders in Banda Aceh City in responding to the development of religious radicalism today. This study uses a qualitative approach and the research method is descriptive. Data collection techniques were carried out by interview, documentation, and literature study. The results of this study indicate that the teachings and movements of radicalism are understood by Islamic religious leaders in Banda Aceh City as an understanding that will change the politics of Muslim and social communities through violence, this perspective is contrary to Islamic values and cannot be tolerated, because the characteristics of This movement tends to blame the other party. Attitudes like blasphemy, loud-speaking style, imposing will on others, like to blame and disbelieve in others. Factors causing radicalism include the lack of understanding about Islam and the country. Politically, certain politicians use religion as a tool to promote themselves to gain power. In addition, this research states that there is incitement and bribery to the community to commit violence for a fee. The Islamic religious leaders of Banda Aceh City responded strongly to the teachings and movements of radicalism by showing an attitude of rejection of the existence of the movement because it was considered contrary to the teachings of religion and the state. This movement can harm other people and damage good relations in the life of the nation, religion, and state.AbstrakRadikalisme merupakan paham yang dapat  menggoyahkan tatanan sosial dalam masyarakat terutama jika berkaitan dengan agama. Penelitian ini bertujuan untuk mengetahui secara khusus tentang pemahaman tokoh agama Islam Kota Banda Aceh tentang ajaran dan gerakan radikalisme agama, faktor yang mempengaruhi perkembangan radikalisme agama dan respon tokoh agama Islam Kota Banda Aceh dalam menyikapi berkembangnya radikalisme agama dewasa ini. Penelitian ini menggunakan pendekatan kualitatif, metode penelitian bersifat deskriptif. Teknik pengumpulan data dilakukan dengan wawancara, dokumentasi dan studi kepustakaan. Berdasarkan hasil penelitian diketahui bahwa ajaran dan gerakan radikalisme dipahami oleh tokoh agama Islam Kota Banda Aceh sebagai suatu paham yang ingin mengadakan suatu perubahan baik secara politik maupun sosial melalui jalan kekerasan, dan ini bertentangan dengan nilai-nilai keislaman. Hal ini tidak dapat ditoleril, karena ciri gerakannya bersifat merugikan pihak lain seperti suka menghujat, gaya bicara yang keras, memaksakan kehendak pada orang lain, suka menyalahkan dan mengkafirkan orang. Faktor penyebab terjadinya radikalisme a
激进主义是一种会破坏社会秩序的观念,尤其是涉及到宗教的时候。本研究旨在具体了解班达亚齐市伊斯兰宗教领袖对宗教激进主义教义和运动的了解,影响宗教激进主义发展的因素,以及班达亚齐市伊斯兰宗教领袖对今天宗教激进主义发展的反应。本研究采用定性研究方法,研究方法为描述性研究。资料收集采用访谈法、文献法和文献研究法。本研究结果表明,班达亚齐市的伊斯兰宗教领袖将激进主义的教义和运动理解为一种将通过暴力改变穆斯林和社会社区政治的理解,这种观点与伊斯兰价值观相反,不能容忍,因为这种运动的特点往往是指责对方。态度如亵渎,大声说话的风格,强加于人的意志,喜欢指责和不相信别人。导致激进主义的因素包括对伊斯兰教和国家缺乏了解。在政治上,一些政治家利用宗教作为宣传自己的工具来获得权力。此外,这项研究表明,社区存在煽动和贿赂以收取费用实施暴力的行为。班达亚齐市的伊斯兰教宗教领袖对激进主义的教义和运动作出强烈反应,表现出拒绝该运动存在的态度,因为他们认为该运动违背宗教和国家的教义。这种运动可能会伤害他人,破坏民族、宗教和国家生活中的良好关系。[摘要]激进主义merupakan paham yang dapat menggoyaahkan tatanan social dalam masyarakat terutama jika berkaan dengan agama。Penelitian ini bertujuan untuk mengetahui secara khusus tentenan pemahaman tokoh agama Islam Kota Banda Aceh tentantanajaran dan gerakakan radical kalisme agama, akakan, akakan, akakan, akakan, akakan, akakan, akakan, akakan, akakan, akakan, akakam, akakama伊斯兰Kota Banda Aceh dalam menkikapi berkembangnya radical kalisme agama dewasa ini。penpenelitian是指penpenelian的质量,方法是penpenelian的质量。技术上的人口普查数据,数据的多样性,数据的多样性,数据的多样性,数据的多样性。这句话的意思是说:“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。”Hal ini tidak dapat ditoleril, karena ciri gerakannya bersifat merugikan pihak lain perti suka menghujat, gaya bicara yang keras, memaksakan kehendak pada oranglain, suka menyalahkan dan mengkafirkan orange。Faktor penyebab terjadinya激进主义主义antara是最小的,pemahaman mengenai agamanya, maupun tentantannegaranya。巴基斯坦的政治因素是“政治因素”,“政治因素”是“政治因素”,“政治因素”是“政治因素”,“政治因素”是“政治因素”,“政治因素”是“政治因素”,“政治因素”是“政治因素”。亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,亚齐,民政党的领袖们,我们的领袖们,我们的领袖们,我们的领袖们,我们的领袖们,我们的领袖们。
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引用次数: 1
Jejak Pemikiran Abu Mansur Al Maturidi dan Abu Lais Al-Samarqandi tentang Keimanan
Pub Date : 2021-12-05 DOI: 10.22373/jpi.v2i1.11237
Farkhan Fuady, Nurfaiko Alfianti
Faith is the main foundation for every Muslim. In the world of Islamic thought, there are many figures who review faith. Among these figures are Abu Mansur Al Maturidi and Abu Lais Al Samarqandi. Of the two figures, there is a book by Abu Lais entitled Bahjatul 'Ulum Fi al-Syarh bi Bayani Aqidah al-Usul which discusses the concept of faith. The study used qualitative methods, with a literature review approach. Philological studies are also used to study a manuscript or book written in the past. Sources of research data are obtained from books, scientific articles, and trusted websites. In this study, it was found several points about the concept of faith of the two figures, namely the concept of faith of these two figures were equally influenced by the Imam Hanafi or Hanafiah schools but in the elaboration of the concept of faith Abu Mansur Al Maturidi tends to use logic while Abu Lais Al Samarqandi tends to textual provisions. So in this study found differences and similarities about the concept of faith of the two figures.AbstrakKeimanan merupakan fondasi utama bagi setiap muslim. Dalam dunia pemikiran Islam, terdapat banyak tokoh yang mengulas tentang keimanan. Diantara tokoh tersebut adalah Abu Mansur Al Maturidi dan Abu Lais Al Samarqandi. Dari kedua tokoh tersebut terdapat kitab karya Abu Lais yang berjudul Bahjatul ‘Ulum Fi al-Syarh bi Bayani Aqidah al-Usul yang membahas konsep keimanan. Penelitian ini menggunakan metode kualitatif, dengan pendekatan literature review. Kajian filologi juga digunakan untuk mengkaji suatu manuskrip atau kitab yang ditulis dimasa lampau. Sumber data penelitian didapatkan dari buku, artikel ilmiah, maupun website yang terpercaya. Dalam penelitian ini ditemukan beberapa poin tentang konsep keimanan dari kedua tokoh, yaitu konsep keimanan yang sama-sama dipengaruhi oleh madzhab Imam Hanafi atau hanafiah, namun dalam penjabaran mengenai konsep keimanan Abu Mansur Al Maturidi cenderung menggunakan logika sedangkan Abu Lais Al Samarqandi cenderung pada ketetapan nash. Sehingga dalam penelitian ini ditemukan perbedaan dan persamaan tentang konsep keimanan dari kedua tokoh tersebut.
信仰是每个穆斯林的主要基础。在伊斯兰思想的世界里,有许多重新审视信仰的人物。这些人包括阿布·曼苏尔·阿尔·马图里迪和阿布·莱斯·阿尔·萨马甘迪。在这两个人物中,有一本由阿布·莱伊斯写的书,名为Bahjatul 'Ulum Fi al-Syarh bi Bayani Aqidah al-Usul,其中讨论了信仰的概念。本研究采用定性方法,并结合文献综述法。文献学研究也用于研究过去写的手稿或书籍。研究数据的来源来自书籍、科学文章和可信的网站。在本研究中,我们发现了关于这两个人物的信仰概念的几个观点,即这两个人物的信仰概念同样受到伊玛目哈纳菲派或哈纳菲派的影响,但在阐述信仰概念时,Abu Mansur Al Maturidi倾向于使用逻辑,而Abu Lais Al Samarqandi倾向于使用文本规定。因此本研究发现了这两个人物在信仰观念上的异同。[摘要]穆斯林的宗教信仰。Dalam dunia pemikiran Islam, terdapat banyak tokoh yang mengulas tentankeimanan。Diantara给了他一个简单的名字,但是adalah Abu Mansur Al Maturidi和Abu Lais Al Samarqandi。Dari kedua tokoh tersebut terdapat kitab karya Abu Lais yang berjudul Bahjatul ' Ulum Fi al-Syarh比Bayani Aqidah al-Usul yang成员bahas konsep keimanan。penpentian ini mongunakan方法定性,登干penpenkatan文献综述。加建filologii juga digunakan untuk mengkaji suatu manuskrip atau kitab yang ditulis dimasa lampau。夏季数据penelitian didapatkan dari buku, artikel ilmiah, maupun网站yang terpercaya。我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说,sehinga dalam penelitian ini ditemukan perbedaan dan persamaan tentang konsep keimanan dari kedua tokoh tersebut。
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引用次数: 0
Karamah dan Rabitah Mursyid dalam Perspektif Tarekat Naqsyandiyah Karamah和Rabitah murshiid从Tarekat Naqsyandiyah的角度来看
Pub Date : 2021-12-05 DOI: 10.22373/jpi.v2i1.11379
Faisal Muhammad Nur
Karamah for the murshid of the tarekat serves to glorify the lovers of Allah, and to support them in preaching according to the guidance of Islamic Shari'a, because the karamah comes from the miracles of the Prophet Muhammad. The purpose of this study is to find out the forms of karamah of the murshid of the tarekat and their practice in the naqsyabandiyah tarekat. As a qualitative research, researchers collect data through literature review to find the data needed for research purposes. The results of the study show that with the appearance of karamah in murshid, it becomes a glory because of their faith and sincerity in implementing Islamic Shari'a perfectly. The practice of rabitah murshid in the Naqshbandiyah congregation is under the guidance of Islamic Shari'a and is not classified as shirk, because of the beliefs of the followers of the Naqshbandiyah congregation do not have any authority in carrying out all their activities but are based on the provisions of Allah SWT. Those provisions are what they call karamah, and karamah is based on the will of Allah.AbstrakKaramah bagi para mursyid tarekat berfungsi untuk memualiakan para kekasih Allah Swt, serta untuk mendukung mereka dalam berdakwah sesuai dengan tuntunan Syariat Islam, sebab karamah itu bersumber dari mu’jizat Nabi Muhammad Saw. Tujuan penelitian ini ingin mengetahui bentuk-bentuk karamah para mursyid tarekat dan pengamalan mereka dalam tarekat naqsyabandiyah. Sebagai penelitian kualitatif, peneliti mengumpulkan data melalui penelusuran kepustakaan guna menemukan data-data yang dibutuhkan untuk keperluan penelitian. Adapun hasil penelitian yang didapatkan bahwa dengan munculnya karamah pada diri para mursyid menjadi kemuliaan dikarenakan keimanan serta keihklasan mereka dalam menjalankan Syariát Islam secara sempurna. Pengamalan rabitah mursyid dalam tarekat naqsyabandiyah sesuai dengan tuntunan syariát Islam dan tidak tergolong dalam perbuatan syirik, sebab keyakinan para penganut tarekat naqsyabandiyah tidak memiliki otoritas apapun dalam melakukan segala aktifitas mereka melainkan berdasarkan pada ketentuan Allah Swt. Ketentuan itu yang mereka namakan dengan karamah, dan karamah itu terjadi berdasarkan kehendak Allah Swt.
卡拉玛是塔雷卡特的默希德,用来赞美安拉的爱人,并支持他们根据伊斯兰教法的指导传教,因为卡拉玛来自先知穆罕默德的奇迹。本研究的目的是找出塔雷卡特的摩希德的karamah的形式和他们在naqsyabandiyah塔雷卡特的实践。作为一种定性研究,研究人员通过文献综述来收集数据,以找到研究所需的数据。研究结果表明,随着karamah在murshid中的出现,它成为一种荣耀,因为他们的信仰和真诚,完美地执行伊斯兰教法。Naqshbandiyah会众的rabitah murshid的实践是在伊斯兰教法的指导下进行的,不被归类为逃避,因为Naqshbandiyah会众的追随者的信仰在执行他们的所有活动方面没有任何权威,而是基于安拉SWT的规定。这些规定就是他们所说的卡拉玛,卡拉玛是基于安拉的意志。【摘要】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】【翻译】Tujuan penelitian ini ingin mengetahui bentuk-bentuk karamah para mursyid tarekat dan pengamalan mereka dalam tarekat naqsyabandiyah。Sebagai peneltian quality, peneliti mengumpulkan数据melalui penelurian kepustakaan guna menemukan数据-数据yang dibutuhkan untuk keperluan penelitian。Adapun hasil penelitian yang didapatkan bawa dengan munculnya karamah padpadi parsyid menjadi kemulian dikarenakan keimanan serta keihklasan mereka dalam menjalankan Syariát伊斯兰教secara sempurna。伊斯兰教:伊斯兰教:伊斯兰教:伊斯兰教:伊斯兰教:伊斯兰教:伊斯兰教:伊斯兰教:伊斯兰教:伊斯兰教:马来语:马来语:马来语:马来语:马来语:马来语:马来语:马来语:马来语:马来语:马来语:马来语:马来语:马来语:马来语:马来语:马来语:马来语:马来语Ketentuan itu yang mereka namakan dengan karamah, dan karamah itu terjadi berdasarkan kehendak Allah Swt。
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引用次数: 0
Diskursus Perkembangan Ilmu Syarah Hadith: Sebuah Kajian Metodologis dan Historis 圣训学发展课程:方法论和历史研究
Pub Date : 2021-12-05 DOI: 10.22373/jpi.v2i1.10342
A. Amir
The study of the history of the development of hadith and ulumul hadith is one of the studies developed  in Islamic science. This study is important because hadith is the second reference to Islam after the Qur'an. Therefore we need an in-depth study of the discourse on the development of "syarah" hadith. The purpose of this paper is to discuss the development of the science of hadith commentary since the early century of Hijrah. It traces its historical development and contribution in expanding the profound understanding of hadith and its science. This paper attempts to illustrate the discipline of usul al-sharh and set forth its underlying method as presented by hadith scholars in their major works of hadith commentary. The discussion focuses on the method and ittijahat al-sharh in interpreting and commenting rigorously on authentic works of hadith.AbstrakPengkajian tentang sejarah perkembangan hadith dan ulumul hadith merupakan salah satu kajian dalam ilmu keislaman. Hal ini disebabkan karena hadith merupakan rujukan Islam yang kedua setelah al-Qur’an. Oleh karena itu diperlukan sebuah kajian yang mendalam tentang diskursus perkembangan ilmu syarah hadith. Adapun tujuan artikel ini mengkaji dinamika perkembangan ilmu syarah sejak  abad pertama Hijrah. Di dalamnya akan mengelaborasi pertumbuhan dan sumbangannya dalam mengembangkan pemikiran dan pemahama hadith dan ulumul hadith. Selebihnya juga menjelaskan pemahaman usul al-sharh dan menguraikan kekuatan metode yang digunakan oleh ulama dalam menghasilkan kitab-kitab syarah. Perbincangannya menfokuskan kepada manhaj dan ittijahat al-sharh yang digunakan dalam mengupas dan membahaskan kitab-kitab hadith yang muktabar. 
对圣训和乌鲁穆勒圣训发展历史的研究是伊斯兰科学发展的研究之一。这项研究很重要,因为圣训是继古兰经之后关于伊斯兰教的第二个参考文献。因此,我们需要对“伊斯兰”圣训发展的话语进行深入的研究。本文的目的是讨论自海吉拉世纪早期以来圣训注释科学的发展。它追溯了它的历史发展和在扩大对圣训及其科学的深刻理解方面的贡献。本文试图说明圣训学者在其主要的圣训注释著作中所提出的通常的教法,并阐述其基本方法。讨论的重点是方法和ittijahat al-sharh在解释和严格评论圣训的真实作品。[摘要][彭家健,tenang sejarah, perkembangan, hadith, danulumul, hadith, merupakan, salah, satu, kajian, dalam, ilmu, keysan]。halini disebabkan karena hadith merupakan rujukan Islam yang kedua setelah al-古兰经。Oleh karena itu diperlukan sebuah kajian yang mendalam tentendiskursus perkembangan ilmu伊斯兰圣训。这句话的意思是:“我是说,我是说,我是说,我是说,我是说,我是说,我是说,我是说。”Di dalamnya akan mengeladeasi pertumbuhan dan sumbangannya dalam mengembangkan pemikiran dan pemahama hadith dan ulumul hadith。Selebihnya juga menjelaskan pemahaman usul al-sharh dan menguraikan kekuatan metode yang digunakan oleh ulama dalam menghasilkan kitab-kitab syarah。Perbincangannya menfokuskan kepada manhaj dan ittijahat al-sharh yang digunakan dalam mengupas dan membahaskan kitab-kitab hadith yang muktabar。
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Akademika Jurnal Pemikiran Islam
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