Pub Date : 2020-09-23DOI: 10.54625/elfurqania.v6i02.4001
Abdul Syukkur
Al-Qur’an merupakan kitab suci yang salih li kulli zamanin wa makanin, hal ini tidak lepas dari nilai-nilai universal yang terkandung di dalamnya. Sehingga pantas jika kitab suci ini kemudian menjadi inspirator bagi gerakan dan dinamika umat Islam sepanjang sejarah perkembangannya. Para intelektual Muslim berusaha untuk berinteraksi dan menjadikan al-Qur’an sebagai pedoman hidup, bahkan ada yang menjadikannya sebagai legitimasi terhadap faham, keyakinan, dan tindak-tanduk kehidupanya sehari-hari. Karena mereka membekali pemahamannya tentang al-Qur’an dengan ilmu yang paling dikuasainya tanpa memperhatikan ilmu-ilmu yang lain. Artikel ini mengkaji pengertian tafsir dan kecenderungan (aliran), membahas mengenai aliran-aliran yang ada dalam kajian tafsir. Dalam hal ini penulis hanya membatasi pembahasan mengenai aliran yang memiliki pengaruh sangat besar dalam kajian tafsir, yaitu, aliran Sunni, Shi’ah dan Muktazilah, dengan tanpa menafikan keberadaan aliran-aliran lain yang sedikit banyak memiliki sumbangsih pula dalam kajian tafsir, latar-belakang munculnya aliran-aliran tersebut, tokoh-tokohnya, karya-karyanya, metode tafsirnya, kelebihan dan kekurangannya, contoh penafsiran menurut masing-masing aliran, dan tentu saja disertai dengan analisis penulis sendiri terhadap masing-masing penafsiran tersebut. Kata kunci: Tafsir, Aspek Kecenderungan, khazanah Islam.
{"title":"Pemetaan Tafsir Aspek Kecenderungan (Aliran) Dalam Khazanah Islam Klasik","authors":"Abdul Syukkur","doi":"10.54625/elfurqania.v6i02.4001","DOIUrl":"https://doi.org/10.54625/elfurqania.v6i02.4001","url":null,"abstract":"Al-Qur’an merupakan kitab suci yang salih li kulli zamanin wa makanin, hal ini tidak lepas dari nilai-nilai universal yang terkandung di dalamnya. Sehingga pantas jika kitab suci ini kemudian menjadi inspirator bagi gerakan dan dinamika umat Islam sepanjang sejarah perkembangannya. Para intelektual Muslim berusaha untuk berinteraksi dan menjadikan al-Qur’an sebagai pedoman hidup, bahkan ada yang menjadikannya sebagai legitimasi terhadap faham, keyakinan, dan tindak-tanduk kehidupanya sehari-hari. Karena mereka membekali pemahamannya tentang al-Qur’an dengan ilmu yang paling dikuasainya tanpa memperhatikan ilmu-ilmu yang lain. Artikel ini mengkaji pengertian tafsir dan kecenderungan (aliran), membahas mengenai aliran-aliran yang ada dalam kajian tafsir. Dalam hal ini penulis hanya membatasi pembahasan mengenai aliran yang memiliki pengaruh sangat besar dalam kajian tafsir, yaitu, aliran Sunni, Shi’ah dan Muktazilah, dengan tanpa menafikan keberadaan aliran-aliran lain yang sedikit banyak memiliki sumbangsih pula dalam kajian tafsir, latar-belakang munculnya aliran-aliran tersebut, tokoh-tokohnya, karya-karyanya, metode tafsirnya, kelebihan dan kekurangannya, contoh penafsiran menurut masing-masing aliran, dan tentu saja disertai dengan analisis penulis sendiri terhadap masing-masing penafsiran tersebut. \u0000Kata kunci: Tafsir, Aspek Kecenderungan, khazanah Islam.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"78 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79844102","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 : 2020-09-23DOI: 10.54625/elfurqania.v6i02.4002
Abdul Kahar
Tulisan ini hendak mengungkap nilai-nilai yang terkandung dalam kegiatan tahlilan dan Ya>si>nan dalam takziah bagi umat Islam yang tertimpa musibah kematian. Secara lebih khusus, tulisan ini bertujuan untuk mengetahui hukum pelaksanaan kegiatan tahlilan dan Ya>si>nan, dan juga untuk mengetahui nilai-nilai yang terkandung dalam kegiatan tahlilan dan Ya>si>nan. Dari pembahasan ini diketahui bahwa kegiatan tahlilan dan Ya>si>nan ini merupakan tradisi yang terdapat dalam masyarakat Islam yang telah berkulturasi dengan budaya lokal sehingga terbentuklah kegiatan ini secara turun temurun. Tahlilan dan Ya>si>nan sebagaimana dipahami secara umum oleh masyarakat pada hakikatnya adalah suatu aktivitas ibadah yang pahalanya dikhususkan atau diperuntukkan kepada orang yang telah meninggal, baik dilakukan oleh individu atau kelompok. Interpretasi M. Qurais Shihab terhadap surah al-Hashr: 10 dan surah Muhammad: 19, mengatakan, bahwa di dalam palaksanaan tahlilan dan Ya>si>nan yang berisikan kalimat-kalimat thayyibah dan do’a merupakan suatu penghormatan kepada orang yang telah terlebih dahulu beriman dari mereka, dan hal tersebut dapat diartikan bahwa menghadiahkan pahala ibadah kepada orang lain boleh dan tidak menyalahi agama. Selain itu kegiatan tersebut akan dapat mengingat dan menyebut ke-Esaan Allah SWT. Dan akan memunculkan Akhlaqul karimah dalam diri pelaku. Kata Kunci: Tradisi, akaulturasi budaya, Ya>si>n Dan Tahlil
{"title":"Tradisi Membaca Ya>Si>N Dan Tahlil Untuk Orang Meninggal: Studi Analisis Qs. Al-Hasr:10 Dan Qs. Muhammad: 19 Perspektif M. Quraish Shihab Dalam Tafsir Al-Misbah","authors":"Abdul Kahar","doi":"10.54625/elfurqania.v6i02.4002","DOIUrl":"https://doi.org/10.54625/elfurqania.v6i02.4002","url":null,"abstract":" Tulisan ini hendak mengungkap nilai-nilai yang terkandung dalam kegiatan tahlilan dan Ya>si>nan dalam takziah bagi umat Islam yang tertimpa musibah kematian. Secara lebih khusus, tulisan ini bertujuan untuk mengetahui hukum pelaksanaan kegiatan tahlilan dan Ya>si>nan, dan juga untuk mengetahui nilai-nilai yang terkandung dalam kegiatan tahlilan dan Ya>si>nan. Dari pembahasan ini diketahui bahwa kegiatan tahlilan dan Ya>si>nan ini merupakan tradisi yang terdapat dalam masyarakat Islam yang telah berkulturasi dengan budaya lokal sehingga terbentuklah kegiatan ini secara turun temurun. Tahlilan dan Ya>si>nan sebagaimana dipahami secara umum oleh masyarakat pada hakikatnya adalah suatu aktivitas ibadah yang pahalanya dikhususkan atau diperuntukkan kepada orang yang telah meninggal, baik dilakukan oleh individu atau kelompok. Interpretasi M. Qurais Shihab terhadap surah al-Hashr: 10 dan surah Muhammad: 19, mengatakan, bahwa di dalam palaksanaan tahlilan dan Ya>si>nan yang berisikan kalimat-kalimat thayyibah dan do’a merupakan suatu penghormatan kepada orang yang telah terlebih dahulu beriman dari mereka, dan hal tersebut dapat diartikan bahwa menghadiahkan pahala ibadah kepada orang lain boleh dan tidak menyalahi agama. Selain itu kegiatan tersebut akan dapat mengingat dan menyebut ke-Esaan Allah SWT. Dan akan memunculkan Akhlaqul karimah dalam diri pelaku. \u0000Kata Kunci: Tradisi, akaulturasi budaya, Ya>si>n Dan Tahlil","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"9 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86177612","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 : 2020-09-23DOI: 10.54625/elfurqania.v6i02.4003
Jatim Mistar
One of the enhancers of life for human being is fulfillment of sustenance. So that the sustenances became the main goal of human to survive their life. Reality that occurs when this, humans assume that the size of the provision is only found in the treasures of wealth alone. However, sustenance is actually divided into two. First, the provision that the requirement of physical like, food, drinks, clothing, house and others. Second, the provision which became needs spiritual as, science knowledge, intelligence, guidance in life. This research used qualitative approach with the type of library research, that is focused on the literary research which the materials relates to the theme of the study, then the data are analyzed by descriptive analysis. The results of research on the interpretation of Wahbah al-Zuhaili surah Hud verse 6, it can be concluded that every human being is guaranteed the welfare of his sustenance, even all creatures on earth even though they have their own sustenance. Further, Wahbah Zuhaili emphasized that sustenance will be guaranteed if humans are willing to try and work in accordance with the human rights in living this life. Keywords: Concept, blessing, interpretation, Wahbah al-Zuhaili
{"title":"Konsep Rezeki Perspektif Wahbah al-Zuhaili Dalam Tafsir al-Munir","authors":"Jatim Mistar","doi":"10.54625/elfurqania.v6i02.4003","DOIUrl":"https://doi.org/10.54625/elfurqania.v6i02.4003","url":null,"abstract":"One of the enhancers of life for human being is fulfillment of sustenance. So that the sustenances became the main goal of human to survive their life. Reality that occurs when this, humans assume that the size of the provision is only found in the treasures of wealth alone. However, sustenance is actually divided into two. First, the provision that the requirement of physical like, food, drinks, clothing, house and others. Second, the provision which became needs spiritual as, science knowledge, intelligence, guidance in life. This research used qualitative approach with the type of library research, that is focused on the literary research which the materials relates to the theme of the study, then the data are analyzed by descriptive analysis. The results of research on the interpretation of Wahbah al-Zuhaili surah Hud verse 6, it can be concluded that every human being is guaranteed the welfare of his sustenance, even all creatures on earth even though they have their own sustenance. Further, Wahbah Zuhaili emphasized that sustenance will be guaranteed if humans are willing to try and work in accordance with the human rights in living this life. \u0000Keywords: Concept, blessing, interpretation, Wahbah al-Zuhaili","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"35 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90885366","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 : 2020-09-23DOI: 10.54625/elfurqania.v6i02.4000
Sadari Sadari
Debates in theological terms have been occurred among the historical Civilization of Islami. As well as in terms of Islamic law, which have continually developed. This article examines how terms with theological nuances are integrated or at least interconnected. This article examines how the terms Islam (muslim) and Iman (mukmin) are linked to the law on the prohibition of interfaith marriage. This is very interesting, because there has been an resistance to an exciting laws had been replaced by a new that recently created, then those that already exist are replaced by recently created. By using Muhammad Syahrur's paradigm, the article examines more and deeper in the location key of the different meanings of the terms and develooing idioms that devel which are background to the prohibition of interfaith marriage, such as musyrik, kafir, Ahl al-Kitab, Islam, and iman, so that the formula that will be researched is How to find Muhammad Syahrur's paradigm to the term or term for the prohibition of interfaith marriage, then to find out the effects of that and formulate how the law applies to the prohibition of interfaith marriage in Islamic law. The direction of this study uses normative-historical, which tries to find out what kinds of structures that can build an interfaith marriage discourse. By examining and addressing these methods and components to create power relations in the interfaith marriage discourse. It is hoped will be useful for the creation of a more precise understanding and in the end it may contribute the ideas in a broad horizon of knowledge, especially in Islamic family law. Keywords: Paradigm; Interfaith Marriage; Islamic law
{"title":"Paradigma Terminologi Islam (Muslim) Dan Iman (Mukmin) Atas Larangan Pernikahanantar-Agama Dalam Hukum Islam","authors":"Sadari Sadari","doi":"10.54625/elfurqania.v6i02.4000","DOIUrl":"https://doi.org/10.54625/elfurqania.v6i02.4000","url":null,"abstract":"Debates in theological terms have been occurred among the historical Civilization of Islami. As well as in terms of Islamic law, which have continually developed. This article examines how terms with theological nuances are integrated or at least interconnected. This article examines how the terms Islam (muslim) and Iman (mukmin) are linked to the law on the prohibition of interfaith marriage. This is very interesting, because there has been an resistance to an exciting laws had been replaced by a new that recently created, then those that already exist are replaced by recently created. By using Muhammad Syahrur's paradigm, the article examines more and deeper in the location key of the different meanings of the terms and develooing idioms that devel which are background to the prohibition of interfaith marriage, such as musyrik, kafir, Ahl al-Kitab, Islam, and iman, so that the formula that will be researched is How to find Muhammad Syahrur's paradigm to the term or term for the prohibition of interfaith marriage, then to find out the effects of that and formulate how the law applies to the prohibition of interfaith marriage in Islamic law. The direction of this study uses normative-historical, which tries to find out what kinds of structures that can build an interfaith marriage discourse. By examining and addressing these methods and components to create power relations in the interfaith marriage discourse. It is hoped will be useful for the creation of a more precise understanding and in the end it may contribute the ideas in a broad horizon of knowledge, especially in Islamic family law. \u0000Keywords: Paradigm; Interfaith Marriage; Islamic law","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"8 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81115121","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 : 2020-09-23DOI: 10.54625/elfurqania.v6i02.4004
M. Ruslan
This paper aims to discuss about hadis classifiedas da’if by al-Bani in his book Da’if Adabul Mufrad al- Imam Bukhari based on hadis analysis about basic necessities of husband to his family, as stated in hadis 96 no 115. This hadis is classified as hadis mauquf because al-Rajul referred to Sahabi, when the writer traced the hadis based on simultaneous analysis, this hadis classified as hadis dha’if by al-Bani is absolutely correct. The hadis text is not considered shad or contradicted to the history ofthe Quran. So It is s ahihul matan. But the writer found any other aspect of rawi like Ismail bin Rofi' and clasified as Majhul like al-Walid. Keywords: Simultaneous analysis, d}a>if Adabul Mufrad, basic necessities of husband
{"title":"Nafkah Suami Kepada Keluarga Dalam Hadits Da’if Nomer 115 Bab 96 Teori Simultan Dan Parsial Adabulmufrad","authors":"M. Ruslan","doi":"10.54625/elfurqania.v6i02.4004","DOIUrl":"https://doi.org/10.54625/elfurqania.v6i02.4004","url":null,"abstract":"This paper aims to discuss about hadis classifiedas da’if by al-Bani in his book Da’if Adabul Mufrad al- Imam Bukhari based on hadis analysis about basic necessities of husband to his family, as stated in hadis 96 no 115. This hadis is classified as hadis mauquf because al-Rajul referred to Sahabi, when the writer traced the hadis based on simultaneous analysis, this hadis classified as hadis dha’if by al-Bani is absolutely correct. The hadis text is not considered shad or contradicted to the history ofthe Quran. So It is s ahihul matan. But the writer found any other aspect of rawi like Ismail bin Rofi' and clasified as Majhul like al-Walid. \u0000Keywords: Simultaneous analysis, d}a>if Adabul Mufrad, basic necessities of husband","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"18 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82704227","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 : 2020-07-01DOI: 10.21274/kontem.2020.8.1.22-38
Muhammad Fadhlulloh Mubarok
Abstract Science is the obligation of muslims to open the horizons of the islamic world yag rooted in the revelation of the Qur'an and the Sunnah, supported by akaluntuk the development of Islamic education. The islamic life is very closely connected with education, in order to continue generasa young intellect and know religion. A figure of islam Al-Imam Al-Ghazali is an expert philosopher famous with his work we Ihya; Ulumuddin (reviving the knowledge of religion). In the book of Ihya ‘Ulumuddin explained about the concept of science that can be drawn as a reference of scientific a muslim. in the works of Al-Ghazali explained in detail about the meaning of the concept of science which is very important for the development of islamic religious education. Al-Ghazali divides knowledge into two categories, namely: fardhu ‘ain and fardhu kifayah. Therefore, the concept of education should be started from the fard ‘ain fardhu kifayah. Keywords: Of Science, Imam Al-Ghazali, Fard ‘Ain, Fard Kifayah. Abstrak Ilmu merupakan kewajiban muslim untuk membuka cakrawala dunia islam yag bersumber pada wahyu Al-Qur’an dan Sunnah dengan didukung oleh akaluntuk perkembangan pendidikan Islam. Kehidupan islam sangat erat hubungannya dengan pendidikan, demi meneruskan generasa muda yang intelek dan tahu agama. Seorang tokoh islam Al-Imam Al-Ghazali merupakan ahli filosof masyhur dengan karyanya kita Ihya; Ulumuddin (menghidupkan kembali pengetahuan agama). Dalam kitab Ihya ‘Ulumuddin dijelaskan tentang konsep keilmuan yang dapat ditarik sebagai rujukan ilmiah seorang muslim. dalam karya Al-Ghazali dijelaskan secara detail tentang makna konsep keilmuan yang sangat penting demi perkembangan pendidikan agama islam. Al-Ghazali membagi ilmu menjadi dua kategori yaitu: fardhu ‘ain dan fardhu kifayah. Oleh karena itu, konsep pendidikan seharusnya dimulai dari yang fardhu ‘ain untuk fardhu kifayah. Kata Kunci: Ilmu, Imam Al-Ghazali, Fardhu ‘Ain, Fardhu Kifayah.
科学是穆斯林打开伊斯兰世界视野的义务，它植根于《古兰经》和圣训的启示，以阿卡伦图克发展伊斯兰教育为支撑。伊斯兰教的生活与教育密切相关，以继续genera年轻的智力和了解宗教。伊斯兰教的一位人物Al-Imam Al-Ghazali是一位专业的哲学家，以他的著作《我们》而闻名;Ulumuddin(复兴宗教知识)。在Ihya ' Ulumuddin的书中解释了关于科学的概念，可以作为一个穆斯林科学的参考。在Al-Ghazali的著作中详细解释了科学概念的含义，这对伊斯兰教宗教教育的发展非常重要。Al-Ghazali将知识分为两类，即:fardhu ' ain和fardhu kifayah。因此，教育的概念应该从“fardhu kifayah”开始。关键词:《科学》，伊玛目加扎里，法德·艾因，法德·基法耶【摘要】Ilmu merupakan kewajiban穆斯林untuk membuka cakrawala dunia islam yag bersumber pada wahyu古兰经，Sunnah dengan didukung oleh akaluntuk perkembangan pendidikan islam。Kehidupan islam sangat erat hubungannya dengan pendidikan, demi meneruskan generasa muda yang intelek dan tahu agama。Seorang tokoh islam Al-Imam Al-Ghazali merupakan ahli filosof masyhur dengan karyanya kita Ihya;乌鲁姆丁(menghidupkan kembali pengetahuan agama)。Dalam kitab Ihya ' Ulumuddin dijelaskan tentang konsep keilmuan yang dapat ditarik sebagai rujukan ilmiah seorang muslim。【翻译】:dalam karya Al-Ghazali dijelaskan secara detail tentang makna konsep keilmuan yang sangat penting demi perkembangan pendidikan agama islam。Al-Ghazali membagi ilmu menjadi dua ategori yitu: fardhu ' ain dan fardhu kifayah。Oleh karena itu, konsep pendidikan seharusnya dimulai dari yang fardhu ' ain untuk fardhu kifayah。Kata Kunci: Ilmu, Imam Al-Ghazali, Fardhu ' Ain, Fardhu Kifayah。
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Pub Date : 2020-07-01DOI: 10.21274/kontem.2020.8.1.264-277
Mhd. Rasidin, Doli Witro, Rahma Fitria Purwaningsih
Abstract Da’wah is an activity of inviting others to strengthen the faith of Muslims. The Prophet Muhammad has given examples of how Dakwah should be done. People who accept the materials of Dakwah depend on the way of ulama’s deliver the messages. Then, ulama’ will encounter problems whether people accept or reject what they said. The adherents of radicalism in Islam believe that the teaching of Islam should be presented in many ways, including coercion and violence. This understanding is based on how they interpret some verses in the Quran about dakwah. This paper will try to reconstruct some verses and how the dakwah should be conducted inclusively by describing the ethics of dawah. So, the image of dakwah is not only about the propagation of the Islamic Religion to convert non-muslim to Islam, but also strengthening and deepening the faith of Muslims and helping them lead their daily lives in conformity with Islamic principles. Keywords: Da’wah, Radicalism, Al-Qur’an. Abstrak Dakwah adalah aktivitas untuk mengundang orang lain dalam upaya menguatkan keimanan. Nabi Muhammad telah memberikan contoh bagaimana seharusnya dakwah dilakukan. Masyarakat menerima dakwah tergantung pada bagaimana ulama menyampaikan pesan-pesannya. Dimana kemudian, seringkali para ulama tersebut menghadapi berbagai persoalan apakah pesan tersebut diterima atau justru ditolak oleh masyarakat. Pada titik ini, para penganut radikalisme percaya bahwa ajaran Islam harus disampaikan secara tegas, bahkan jika harus dengan pemaksaan dan kekerasan. Pemahaman ini hadir berdasarkan pemahaman mereka terhadap ayat-ayat AlQuran. Artikel ini berupaya untuk merekonstruksi beberapa ayat AlQuran tentang bagaimana dakwah seharusnya dilakukan secara inklusif, dengan menjelaskan etika dakwah. Sehingga, gambaran tentang dakwah tidak hanya propaganda agama agar non muslim masuk islam, tetapi lebih pada penguatan dan pendalaman keimanan dan membantu masyarakat dalam memahami prinsip-prinsip keagamaan. Kata Kunci: Dakwah, Radikalisme, Al-Qur’an.
达瓦是一种邀请他人加强穆斯林信仰的活动。先知穆罕默德已经给出了如何做Dakwah的例子。人们是否接受达克瓦的材料取决于乌拉玛传递信息的方式。然后，乌拉玛会遇到问题，无论人们接受还是拒绝他们所说的话。伊斯兰激进主义的追随者认为，伊斯兰教的教义应该以多种方式呈现，包括强迫和暴力。这种理解是基于他们如何解释古兰经中关于dakwah的一些经文。本文试图通过对达瓦伦理的描述，重构其中的一些诗句，以及达瓦应该如何包容地进行。因此，dakwah的形象不仅是传播伊斯兰教，使非穆斯林皈依伊斯兰教，而且是加强和深化穆斯林的信仰，帮助他们按照伊斯兰原则过日常生活。关键词:达瓦、激进主义、古兰经Abstrak Dakwah adalah aktivitas为她mengundang猩猩躺dalam方便menguatkan”keimanan。纳比默罕默德，他的妻子，他的妻子，他的妻子，他的妻子，他的妻子。Masyarakat menerima dakwah tergantung pada bagaimana ulama menyampaikan pesan-pesannya。Dimana kemudian, seringkali para ulama terseat，但menghadapi berbagai personalapakah pesan terseah，但diterima atau just stru ditolak oleh masyarakat。巴基斯坦的激进主义，巴基斯坦的激进主义，巴基斯坦的激进主义，巴基斯坦的激进主义，巴基斯坦的激进主义，巴基斯坦的激进主义，巴基斯坦的激进主义，巴基斯坦的激进主义，巴基斯坦的激进主义，巴基斯坦的激进主义，巴基斯坦的激进主义。《古兰经》。在《古兰经》中，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, gambaran tentang dakwah tidak hanya宣传agama agar non muslim masuk islam, tetapi lebih padpadpenguatan dan pendalaman keimanan dan membantu masyarakat dalam memahami princsip keagaman。Kata Kunci: Dakwah, radickalisme, al - quan。
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Pub Date : 2020-04-25DOI: 10.14421/esensia.v21i1.2111
N. Febriani, Z. Prasojo, Badrun Tamam
Modern society tends to be techno-centric. Technology removes geographical distance and other physical restrictions in communication. Therefore, this matter must be responded by the preachers to reach the "e-society" mad'u with the world without limits. This has become a challenge as well as an opportunity for the da'is, and now they must be ICT literate. Ironically, the phenomenon of freedom of expression leads to acts of radicalism both in cyberspace and the real world that threaten the social integration of the world community. Here is the importance, how can techno-da'is influence e-society so that in theirexpression theystill uphold Islamic values that prioritize security, peace, safety, happiness and harmony among humans as described in the Qur’an. The strategies of "Normative Integration" revealed from the Quran consist of several phases, namely: accommodation, cooperation, coordination, assimilation, progressiveness and submissive-repentance.[Masyarakat modern cenderung teknosentris. Teknologi menghapus jarak geografis dan keterbatasan fisik manusia lainnya dalam berkomunikasi. Hal ini harus direspon oleh para da'i untuk menjangkau mad'u “e-society” dengan dunia tanpa batasnya. Hal ini menjadi tantangan sekaligus peluang bari para da’i, da’i kini harus melek ICT. Ironisnya, fenomena kebebasan berekspresi berujung kepada tindakan radikalisme baik di dunia maya dan dunia nyata yang mengancam integrasi sosial masyarakat dunia. Di sinilah pentingnya, bagaimana seorang tekno-da’i mampu mempengaruhi e-society agar dalam berekspresi tetap menjunjung nilai-nilai Islami yang sangat mendahulukan keamanan, kedamaian, keselamatan, kebahagiaan dan keharmonisan antar umat manusia sebagaimana deskripsi di dalam al-Quran. Strategi “Integrasi Normatif” yang dapat diungkap dari al-Quran terdiri dari beberapa fase, yaitu: akomodasi, kerjasama, koordinasi, asimilasi, progresif dan submisif-repentansi.]
现代社会趋向于以技术为中心。技术消除了地理距离和通信中的其他物理限制。因此，这件事必须由宣讲者来回应，以达到与世界无界限的“电子社会”的疯狂。这对da'is来说既是机遇也是挑战，现在他们必须掌握信息通信技术。具有讽刺意味的是，言论自由现象导致网络空间和现实世界中的激进主义行为，威胁到国际社会的社会融合。重要的是，技术数据如何影响电子社会，使他们在表达中仍然坚持古兰经中所描述的优先考虑人类安全、和平、安全、幸福与和谐的伊斯兰价值观。《古兰经》所启示的“规范整合”策略有几个阶段，即:迁就、合作、协调、同化、进步和顺从-悔改。[现代翻译]现代翻译技术、地理、地理、地理、地理、地理、地理、地理、地理、地理、地理、地理等。halini harus disrespeoleh para da'i untuk menjangkau mad'u " e-society " dengan dunia tanpa batasnya。Hal ini menjadi tantangan sekaligus peluang bari para da 'i, da 'i kini harus melek ICT。讽刺的是，现象kebebasan berekspresi berujung kepada tindakan radickalisme baik di dunia maya dan dunia nyata yang mengancam integrasi social masyarakat dunia。“古兰经”译为未确定词的双语例句“古兰经”译为未确定词的双语例句战略“整合规范”yang dapat dinungkap dari al-Quran terdiri dari beberapa fase, yitu: akomodasi, kerjasama, koordinasi, asimilasi，进步和顺从-忏悔。
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Pub Date : 2020-02-29DOI: 10.54625/elfurqania.v6i01.3779
Abdul Syukkur
Dalam menafsirkan al-Qur’an, para mufassir menggunakan cara khusus yang dipandang relevan dengan kapasitasnya sebagai mufassir sekaligus sesuai dengan kapasitas khalayak sebagai pembaca. Cara khusus ini kemudian disebut dengan metode. Menurut Abdul Hay al-Farma>wi> cara atau metode yang dipakai oleh ahli tafsir setidaknya ada empat, yaitu: metode tafsir tah}li>li> (analitik), metode tafsir ijma>li> (global), metode tafsir muqa>ran (perbandingan), dan metode tafsir maudu>’i> (tematik). Dalam tulisan ini, penulis mengkaji metode tafsir al-Qur’an yang dianggap paling konprehensif perspektif Abdul Hay al-Farma>wi>. Alhasil, metode tafsir tematik dianggap sebagai metode tafsir yang paling komprehensif dalam mengkaji suatu tema tertentu, karena metode tafsir tematik mengulas suatu tema sedetail mungkin sebagaimana metode tahli>li> dan membiarkan tema tersebut diulas secara tuntas berdasar keterangan ayat-ayat al-Qur’an itu sendiri. Kata kunci: Metodologi tafsir, Metode Tafsir Komprehensif, Komparasi Metode Tafsir.
在对古兰经的解释中，mufassir使用了一种特殊的方式，被认为与其作为mufassir的能力相关，并符合公众作为读者的能力。这种特殊的方法后来被称为方法。根据Abdul Hay al-Farma>wi>的说法，tafsir方法至少有四种，即gary >li>(分析方法)、tafsir ijma>li>(全局)、tafsir muqa>ran(比较)和maudu> ' i>(专题)。在这篇文章中，作者研究了阿卜杜勒·海·法玛>wi>最受欢迎的对可兰经的诠释方法。因此，专题解释法被认为是对某一主题最全面的解释方法，因为主题解释方法与tahli>li>方法尽可能详细地研究了主题，并允许根据古兰经本身的参考文献对主题进行全面审查。关键词:法译方法，综合法译方法，比较法译方法。
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Pub Date : 2020-02-29DOI: 10.54625/elfurqania.v6i01.3774
H. Masduki
Al-Maa’un (الماعون) is the small part of organization Muhammadiyah dedication movement as the theological source reference to apply the holy Al-Qur’an values. The contextual Al-Maa’un (الماعون) values can be known by individual person of Amil (official person who collect the tithe) at Amil Zakat Infaq Institute and Muhammadiyah Shadaqah (LAZISMU) Pamekasan Regency with action or application form by the internal values of Al-Maun (الماعون) as the theological source reference to apply the holy Al-Qur’an values. The internal values of Al-Maun (الماعون) is manifested by proces of social construction of Amil at Amil Zakat Infaq Institute and Muhammadiyah Shadaqah (LAZISMU) Pamekasan Regency by three dialectical cases simultaneuosly containing of the external,the objectivity and the internal. The actions or applications is as the new identities for the Amil at Amil Zakat Infaq Institute and Muhammadiyah Shadaqah (LAZISMU) Pamekasan Regency in designing of Muhammadiyah institute management at digital period. Keywords:The Internal, Values of Al-Maa’un (الماعون), The Institution Development Muhammadiyah, The Meritoriuos Serve by Digital Form,The Amil Zakat Infaq Institute and Muhammadiyah Shadaqah (LAZISMU) Pamekasan Regency
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