Pub Date : 2023-04-30DOI: 10.22373/substantia.v25i1.16851
M. Nur, Muhammad Iqbal Irham
Sufism is a part of Islamic religious teachings. Ethical Sufism is one of the Sufi teachings that can help shape individuals with noble character. Amidst the hedonistic and materialistic lifestyle that has contributed to the moral decline of modern society, the moral aspect of Sufism seeks to balance these opposing forces. By implementing Sufism in contemporary culture, values of goodness and nobility can be instilled, offering a solution to one of the major problems plaguing modern society: the fragmentation of the human soul, something that can undermine one's moral worth. In dealing with this glittering materialism and even neglecting God in one's life, modern life as it is today sometimes reveals undesirable tendencies. The ethical aspect of Sufism, particularly the moral teachings that should be applied in one's daily life to achieve optimal satisfaction, emphasizes the importance of Sufism for contemporary human beings. Learning the teachings of ethical Sufism is a path to developing one's character in a way that honors God, fellow humans, and one's own best interests. Good introspection in facing difficulties, purifying the soul from negative qualities (takhalli), and adorning oneself with praiseworthy qualities are just a few of the positive concepts of ethical Sufism that may form noble traits (tahalli). The teachings of Sufism can serve as a guide for one's actions, a source of normativity, inspiration, and moral compass.Abstrak: Tasawuf adalah bagian dari ajaran agama Islam. Tasawuf akhlaqi merupakan salah satu ajaran sufi yang dapat membantu membentuk manusia yang berakhlak mulia. Berada di tengah gaya hidup hedonistik dan materialistis yang turut menyebabkan kemerosotan moral masyarakat modern, sufisme moralitas berupaya menyeimbangkan antara dua kekuatan yang berlawanan tersebut. Dengan implementasi tasawuf dalam kebudayaan masa kini, nilai-nilai kebaikan dan keluhuran dapat terbentuk, menawarkan solusi atas salah satu persoalan besar yang melanda masyarakat kontemporer: fragmentasi ruh manusia. sesuatu yang dapat menjatuhkan harga dirinya secara moral. Dalam menyikapi materi gemerlap ini dan bahkan mengesampingkan Tuhan dalam hidupnya, kehidupan modern seperti sekarang ini terkadang menampakkan kecenderungan yang tidak terpuji. Tasawuf akhlak, khususnya ajaran-ajaran akhlak yang harus digunakan dalam kehidupan sehari-hari seseorang untuk memperoleh kepuasan yang optimal, menekankan pentingnya tasawuf bagi manusia kontemporer. Mempelajari ajaran tasawuf akhlaqi adalah jalan untuk mengembangkan karakter seseorang dengan cara yang memuliakan Tuhan, sesama manusia, dan kepentingan terbaiknya sendiri. Introspeksi diri yang baik dalam menghadapi kesulitan, membersihkan jiwa dari sifat-sifat yang buruk (takhalli), dan menghiasi diri dengan sifat-sifat yang terpuji hanyalah beberapa dari konsep positif tasawuf akhlaqi yang mungkin membentuk sifat yang mulia (tahalli). Ajaran tasawuf dapat menjadi pedoman bagi tindakan seseorang, sumber nor
苏菲主义是伊斯兰教教义的一部分。道德苏菲派是苏菲派教义之一，可以帮助塑造具有高尚品格的个人。享乐主义和物质主义的生活方式导致了现代社会道德的衰落，苏菲主义的道德方面试图平衡这些对立的力量。通过在当代文化中实施苏菲主义，善良和高贵的价值观可以被灌输，为困扰现代社会的一个主要问题提供解决方案:人类灵魂的分裂，这可能会破坏一个人的道德价值。在处理这种耀眼的物质主义，甚至忽视上帝的生活中，现代生活有时会暴露出不良的倾向。苏菲主义的伦理方面，特别是应该应用于日常生活以达到最佳满足感的道德教义，强调了苏菲主义对当代人类的重要性。学习道德苏菲主义的教义是一条以尊重上帝、人类同胞和自己最大利益的方式发展一个人的品格的道路。面对困难时的良好反省，净化灵魂的消极品质(takhalli)，用值得称赞的品质来装饰自己，这些只是伦理苏菲主义中可能形成高尚品质(tahalli)的一些积极概念。苏菲主义的教义可以作为一个人的行为指南，是规范、灵感和道德指南针的来源。摘要:Tasawuf adalah bagian dari ajaran agama Islam。Tasawuf, akhlaqi, merupakan, salah, satu, ajaran, sufi, yang, dapat, menbantu, menbentuk, mania, yang, berakhlak, mulia。幸福主义和唯物主义，现代主义和道德，现代主义和道德，现代主义和道德，现代主义。登干实施者:tasawuf dalam kebudayaan masa kini, nilai-nilai kebaikan dan keluhuran dapat terbentuk, menawarkan solusi atas salah satu perasar yang melanda masyarakat kontemporer: fragmentasi ruh manusia。Sesuatu Yang dapat menjatuhkan harga dirinya secara moral。Dalam menyikapi，材料，材料，材料，材料，材料，材料，材料，材料，材料，材料，材料，材料，材料，材料，材料，材料，材料，材料，材料。Tasawuf akhlak, khususnya ajaran-ajaran akhlak yang, harus digunakan dalam kehidupan sehari-hari seseorang untuk memperoleh kepuasan yang, menekankan pentingnya Tasawuf bagi manusia kontemporer。Mempelajari ajaran tasawuf akhlaqi adalah jalan untuk mengembangkan karakter seseorang dengan karakter sendii, sesama manusia, dan kepenting and terbaiknya sendiri。内蒙古自治区自治区人民政府、自治区人民政府、自治区人民政府、自治区人民政府、自治区人民政府、自治区人民政府、自治区人民政府、自治区人民政府、自治区人民政府、自治区人民政府、自治区人民政府、自治区人民政府、自治区人民政府、自治区人民政府。Ajaran tasawuf dapat menjadi pedoman bagi tindakan sesseorang，数字normativitas，灵感，dan kompas道德。
{"title":"Tasawuf dan Modernisasi: Urgensi Tasawuf Akhlaki pada Masyarakat Modern","authors":"M. Nur, Muhammad Iqbal Irham","doi":"10.22373/substantia.v25i1.16851","DOIUrl":"https://doi.org/10.22373/substantia.v25i1.16851","url":null,"abstract":"Sufism is a part of Islamic religious teachings. Ethical Sufism is one of the Sufi teachings that can help shape individuals with noble character. Amidst the hedonistic and materialistic lifestyle that has contributed to the moral decline of modern society, the moral aspect of Sufism seeks to balance these opposing forces. By implementing Sufism in contemporary culture, values of goodness and nobility can be instilled, offering a solution to one of the major problems plaguing modern society: the fragmentation of the human soul, something that can undermine one's moral worth. In dealing with this glittering materialism and even neglecting God in one's life, modern life as it is today sometimes reveals undesirable tendencies. The ethical aspect of Sufism, particularly the moral teachings that should be applied in one's daily life to achieve optimal satisfaction, emphasizes the importance of Sufism for contemporary human beings. Learning the teachings of ethical Sufism is a path to developing one's character in a way that honors God, fellow humans, and one's own best interests. Good introspection in facing difficulties, purifying the soul from negative qualities (takhalli), and adorning oneself with praiseworthy qualities are just a few of the positive concepts of ethical Sufism that may form noble traits (tahalli). The teachings of Sufism can serve as a guide for one's actions, a source of normativity, inspiration, and moral compass.Abstrak: Tasawuf adalah bagian dari ajaran agama Islam. Tasawuf akhlaqi merupakan salah satu ajaran sufi yang dapat membantu membentuk manusia yang berakhlak mulia. Berada di tengah gaya hidup hedonistik dan materialistis yang turut menyebabkan kemerosotan moral masyarakat modern, sufisme moralitas berupaya menyeimbangkan antara dua kekuatan yang berlawanan tersebut. Dengan implementasi tasawuf dalam kebudayaan masa kini, nilai-nilai kebaikan dan keluhuran dapat terbentuk, menawarkan solusi atas salah satu persoalan besar yang melanda masyarakat kontemporer: fragmentasi ruh manusia. sesuatu yang dapat menjatuhkan harga dirinya secara moral. Dalam menyikapi materi gemerlap ini dan bahkan mengesampingkan Tuhan dalam hidupnya, kehidupan modern seperti sekarang ini terkadang menampakkan kecenderungan yang tidak terpuji. Tasawuf akhlak, khususnya ajaran-ajaran akhlak yang harus digunakan dalam kehidupan sehari-hari seseorang untuk memperoleh kepuasan yang optimal, menekankan pentingnya tasawuf bagi manusia kontemporer. Mempelajari ajaran tasawuf akhlaqi adalah jalan untuk mengembangkan karakter seseorang dengan cara yang memuliakan Tuhan, sesama manusia, dan kepentingan terbaiknya sendiri. Introspeksi diri yang baik dalam menghadapi kesulitan, membersihkan jiwa dari sifat-sifat yang buruk (takhalli), dan menghiasi diri dengan sifat-sifat yang terpuji hanyalah beberapa dari konsep positif tasawuf akhlaqi yang mungkin membentuk sifat yang mulia (tahalli). Ajaran tasawuf dapat menjadi pedoman bagi tindakan seseorang, sumber nor","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"35 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91238974","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 : 2023-04-19DOI: 10.54625/elfurqania.v9i01.6574
N. Iskandar, Jatim Jatim, H. Masduki
Contextualization of the values of the Qur'an is a policy perspective in the implementation of education which is directed at developing the potential of students so that they have the ability to associate; interact; and constructing social reality as an instrumental spectrum in the continuity of the learning process in units educational. This policy is believed to be a key instrument that is considered effective and systemic in determining the success of the formation of the minimum competencies that students must possess through the provision of education that refers to the principle of active learning; innovative; creative; educative; and fun both at the normative level and at the empirical level. Keywords :Contextualization of Al-Qur'an Values, Implementation of Education.
{"title":"Kontekstualisasi Nilai-Nilai Al-Qur’an Perspektif Kebijakan Penyelenggaraan Pendidikan Telaah Normatif Empiris Program PengajaranSatuanPendidikan Pondok Pesantren Tahfidzul Qur’an Ibnu Ali Pamekasan","authors":"N. Iskandar, Jatim Jatim, H. Masduki","doi":"10.54625/elfurqania.v9i01.6574","DOIUrl":"https://doi.org/10.54625/elfurqania.v9i01.6574","url":null,"abstract":"Contextualization of the values of the Qur'an is a policy perspective in the implementation of education which is directed at developing the potential of students so that they have the ability to associate; interact; and constructing social reality as an instrumental spectrum in the continuity of the learning process in units educational. This policy is believed to be a key instrument that is considered effective and systemic in determining the success of the formation of the minimum competencies that students must possess through the provision of education that refers to the principle of active learning; innovative; creative; educative; and fun both at the normative level and at the empirical level. \u0000Keywords :Contextualization of Al-Qur'an Values, Implementation of Education.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"13 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-04-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83212405","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 : 2023-04-19DOI: 10.54625/elfurqania.v9i01.6603
Abdul Syukkur
The Qur'an calls the perpetrator of usury like a dazed person in the afterlife, because he does not have a firm foothold, so he is unable to support his body and staggers. This kind of image of usury perpetrators is proof that usury behavior is very bad. This research provides a description of how bad the fate of usury perpetrators is in the Qur'an, by collecting verses from the Qur'an about the description of usury perpetrators, mentioning the interpretation of the mufassir, describing the whole picture and complementing it with the hadiths of the Prophet Muhammad SAW. The conclusion of this study gets the idea that the perpetrator of usury will not rise from his grave at the end of the world, other than to exist in a state like a strangled madman, and another picture of punishment in the afterlife. Keywords: Usury, Overview, Qur'an
{"title":"Gambaran Pelaku Riba Perspektif Al-Qur’an","authors":"Abdul Syukkur","doi":"10.54625/elfurqania.v9i01.6603","DOIUrl":"https://doi.org/10.54625/elfurqania.v9i01.6603","url":null,"abstract":"The Qur'an calls the perpetrator of usury like a dazed person in the afterlife, because he does not have a firm foothold, so he is unable to support his body and staggers. This kind of image of usury perpetrators is proof that usury behavior is very bad. This research provides a description of how bad the fate of usury perpetrators is in the Qur'an, by collecting verses from the Qur'an about the description of usury perpetrators, mentioning the interpretation of the mufassir, describing the whole picture and complementing it with the hadiths of the Prophet Muhammad SAW. The conclusion of this study gets the idea that the perpetrator of usury will not rise from his grave at the end of the world, other than to exist in a state like a strangled madman, and another picture of punishment in the afterlife. \u0000Keywords: Usury, Overview, Qur'an","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"86 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-04-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76503488","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 : 2023-04-19DOI: 10.54625/elfurqania.v9i01.6576
F. Rozi, Qonitah Hafidzah, Shohebul Hajad
The Qur'an is the word of Allah which has the value of miracles, which was revealed to the Prophets and Messengers, through the angel Gabriel. It serves as a guide for humans and as a differentiator between truth and falsehood. In the Qur'an there are many mentions of oaths (Qasam) which can be interpreted as expressions used to give affirmation. There are three elements in it, namely Fi'il Qasam, Muqsam Bih, and Muqsam 'Alaih. The fall of Q.S. al-‘As}r” Allah shows that there is no unlucky or lucky time, all times are the same. What is influential is the goodness and badness of one's business. Time is always neutral. Time cannot be cursed, nor can it be called unlucky or lucky. Time (time) is one of His creatures in which various events, evil and good occur. the function of time revealed by the Qur'an (1) Tool or media in determining worship. (2) Media Introspection. (3) Future plans. Some things about Allah's oath by using time are (1) Time contains various miracles, (2) One of the great points of favor, (3) Time flies quickly, and (4) Time will not return. Allah swears by the period (time) as mentioned in QS. al-As{r, because it contains various miracles. Allah takes time (time) as an oath, reminding us that, living in this world through time and when the time has passed, the time that we can use cannot be repeated.
{"title":"Sumpah Allah dengan Makhluk-Nya Dalam Q.S. al-‘Asr","authors":"F. Rozi, Qonitah Hafidzah, Shohebul Hajad","doi":"10.54625/elfurqania.v9i01.6576","DOIUrl":"https://doi.org/10.54625/elfurqania.v9i01.6576","url":null,"abstract":"The Qur'an is the word of Allah which has the value of miracles, which was revealed to the Prophets and Messengers, through the angel Gabriel. It serves as a guide for humans and as a differentiator between truth and falsehood. In the Qur'an there are many mentions of oaths (Qasam) which can be interpreted as expressions used to give affirmation. There are three elements in it, namely Fi'il Qasam, Muqsam Bih, and Muqsam 'Alaih. The fall of Q.S. al-‘As}r” Allah shows that there is no unlucky or lucky time, all times are the same. What is influential is the goodness and badness of one's business. Time is always neutral. Time cannot be cursed, nor can it be called unlucky or lucky. Time (time) is one of His creatures in which various events, evil and good occur. the function of time revealed by the Qur'an (1) Tool or media in determining worship. (2) Media Introspection. (3) Future plans. Some things about Allah's oath by using time are (1) Time contains various miracles, (2) One of the great points of favor, (3) Time flies quickly, and (4) Time will not return. Allah swears by the period (time) as mentioned in QS. al-As{r, because it contains various miracles. Allah takes time (time) as an oath, reminding us that, living in this world through time and when the time has passed, the time that we can use cannot be repeated.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-04-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89802204","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 : 2023-04-19DOI: 10.54625/elfurqania.v9i01.6575
Ahmad Ari Masyhuri, Chairun Nisa, M. Bakir
Searching for political verses in the Qur'an is very important for the benefit of the ummah and guidelines for life in the nation and state, as human beings are actually created from different ethnic groups and religions, so this argument gives broad meaning in an academic perspective. The ability to present and understand every word of Allah requires the methodology of ulumul qur'an (Qur'anic sciences) which has been inherited by previous scholars, in the form of a set of interpretive tools that can reveal explicit and implicit messages, including verses of the Qur'an which has a political nature.The essence of politics (siyasiyah) in the perspective of the Qur'an implies the desire or way of Muslims to make Islamic teachings a curriculum of life (manhajul hayah). This is reflected in all life activities. This does not mean that the state must be based on the Koran, but that the values of the Koran are reflected in life because the values of the Koran are universal.Politics in the view of the Qur'an or Islamic politics (siyâsah islamiyah) aims to elevate the dignity, status and dignity of mankind to a more qualified and civilized direction according to their functions and duties as caliphs of Allah on earth, spreading mercy and peace and safety to all universe. Islamic politics is achieved if the perpetrators have morals, are moral, civilized, and are responsible to God and others. Keywords: politics, life curriculum, grace, responsibility
{"title":"Argumen Ayat-Ayat Politik Dalam Al Qur’an","authors":"Ahmad Ari Masyhuri, Chairun Nisa, M. Bakir","doi":"10.54625/elfurqania.v9i01.6575","DOIUrl":"https://doi.org/10.54625/elfurqania.v9i01.6575","url":null,"abstract":"Searching for political verses in the Qur'an is very important for the benefit of the ummah and guidelines for life in the nation and state, as human beings are actually created from different ethnic groups and religions, so this argument gives broad meaning in an academic perspective. The ability to present and understand every word of Allah requires the methodology of ulumul qur'an (Qur'anic sciences) which has been inherited by previous scholars, in the form of a set of interpretive tools that can reveal explicit and implicit messages, including verses of the Qur'an which has a political nature.The essence of politics (siyasiyah) in the perspective of the Qur'an implies the desire or way of Muslims to make Islamic teachings a curriculum of life (manhajul hayah). This is reflected in all life activities. This does not mean that the state must be based on the Koran, but that the values of the Koran are reflected in life because the values of the Koran are universal.Politics in the view of the Qur'an or Islamic politics (siyâsah islamiyah) aims to elevate the dignity, status and dignity of mankind to a more qualified and civilized direction according to their functions and duties as caliphs of Allah on earth, spreading mercy and peace and safety to all universe. Islamic politics is achieved if the perpetrators have morals, are moral, civilized, and are responsible to God and others. \u0000Keywords: politics, life curriculum, grace, responsibility","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"409 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-04-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79800070","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 : 2023-04-19DOI: 10.54625/elfurqania.v9i01.6643
Muhammad Amil Hikam Assaaf, Putri Kurnia Putri Kurnia Febriyanti
This article contains the concept of mukhtalif hadith and its method of completion among fiqh scholars. Among the sunnah that is quite difficult to understand is the sunnah or hadith that are contradictory or mukhtalif. For ordinary people who do not have the power of faith will have negative thoughts and maybe accusations against the sunnah of the prophet Muhammad SAW. Therefore, the scholars of hadith do not remain silent on these accusations. Likewise Fiqh Ulama, the approach of Fiqh Ulama in completing collaborative hadiths is no different from what is done by Hadith Ulama. However, the scholars of hadith generally refer to the aspects of the hadith of the Prophet as role models. While the scholars of fiqh are more important in the interests of the law. In addition, hadith scholars are more likely to understand the Prophet's hadith textually, while fiqh scholars tend to understand contextually in order to take the legal basis.
{"title":"KONSEPSI HADIS MUKHTALIF DAN METODE PENYELESAIANNYA DI KALANGAN ULAMA FIQH","authors":"Muhammad Amil Hikam Assaaf, Putri Kurnia Putri Kurnia Febriyanti","doi":"10.54625/elfurqania.v9i01.6643","DOIUrl":"https://doi.org/10.54625/elfurqania.v9i01.6643","url":null,"abstract":"This article contains the concept of mukhtalif hadith and its method of completion among fiqh scholars. Among the sunnah that is quite difficult to understand is the sunnah or hadith that are contradictory or mukhtalif. For ordinary people who do not have the power of faith will have negative thoughts and maybe accusations against the sunnah of the prophet Muhammad SAW. Therefore, the scholars of hadith do not remain silent on these accusations. Likewise Fiqh Ulama, the approach of Fiqh Ulama in completing collaborative hadiths is no different from what is done by Hadith Ulama. However, the scholars of hadith generally refer to the aspects of the hadith of the Prophet as role models. While the scholars of fiqh are more important in the interests of the law. In addition, hadith scholars are more likely to understand the Prophet's hadith textually, while fiqh scholars tend to understand contextually in order to take the legal basis.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"25 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-04-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87732630","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 : 2023-04-19DOI: 10.54625/elfurqania.v9i01.6578
Hosen Hosen
One of the problems that occur in Islamic civilization is the conflict and debate among Muslims. This is because there is a difference in perception between the Sufis whose views are spiritual in nature and the mutafaqqih who are external in nature. However, the difference in principle between the two mutafaqqih and the Sufis is only at an empirical level. Due to the fact that fiqh is symbolic, legalistic, exoteric and formalistic in nature so that it tends to see an action from conditions and pillars, legal and illegal. This research will only examine the differences in the views of the mutafaqqih towards the Sufis in matters of jurisprudence and religion from a historical perspective. This research concludes that among the reasons for the disagreement between the Sufis and the mutafaqqih regarding fiqh and religion is the existence of a disagreement between the two. The difference is in the outer and inner aspects, if the mutafaqqih focus on practicing the shari'ah, while the Sufis focus on the inner side so that they continue to remember Allah SWT and feel pleasure with him. Since the beginning of history, Sufism has not tolerated Sufis and their teachings. The mutafaqqih accuse the Sufis of rejecting formal worship or ritual aspects of Islam, while the mutafaqqih accuse the Sufis of only dealing with inner development, so they are accused of ignoring the outward laws of the Shari'a. Keywords: Mutafaqqih, Sufi, Fiqh, Religion
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Pub Date : 2023-03-01DOI: 10.14421/esensia.v23i2.3262
Syafieh Syafieh, M. Anzhaikan
This article aims to discuss the root of the discourse of religious moderation in various religious traditions in Indonesia. As a multicultural country with diverse ethnicities, races, religions, and cultures, religious tolerance is significant for maintaining religious harmony. Recently, the Indonesian government is greatly promoting and mainstreaming religious moderation programs to prevent any political tension and conflicts among religious groups. The government’s idea of religious moderation is seen as not accommodating all of the religious beliefs held by the Indonesian people. In this regard, this article examines how the language of religious moderation has evolved in each of various Indonesia’s religious traditions. Islam, Hinduism, Buddhism, Catholicism, Protestantism, and Confucianism are the official religions recognized by the state. Using discourse analysis, this study concludes that all the established religions in Indonesia essentially share the same notion of religious moderation, yet it is articulated in different terms.
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Pub Date : 2023-03-01DOI: 10.14421/esensia.v23i2.3142
Sithy Rifa Mahroof, Ahamed Sarjoon Razick
Sri Lanka’s plurality is reflected in its religious and ethnic diversity. In recent times, there has been polarization between the majority Sinhala Buddhists and the minority Muslim groups. The objective of this study is to identify the reasons for blaming the “other” in the relationship between the two groups and propose remedies. The study adopted a descriptive and interpretive paradigm within the qualitative approach. Secondary sources were used to examine the phenomenon under study. The theoretical framework was drawn from Said’s concepts of “self” and “other”. The dominance of the Sinhala language and the utmost position given to Buddhism has made the extremist Buddhists take supremacy over the Muslims who are perceived as a threat to their “self”. The Buddhists need to be open to accepting the “otherness” of the Muslims. The consequences of the misconceptions targeted against the Muslims act as barriers to the Buddhist- Muslim relationship in Sri Lanka. The shift in attitudes of the Buddhists is not due to their own judgment but one constructed by social media. The Muslims’ ethnoreligious identity is questioned for radicalization. Inter-religious education and inter-faith dialogue between followers of Buddhism and Islam need to be promoted as both religions command engagement with the “other” on the basis of peace, tolerance, and non-violence, regardless of the differences that may exist. Understanding the fundamental unity of humankind and their ethnoreligious plurality as the two sides of the same coin, they need to engage with and understand one another as a “Sri Lankan”.
{"title":"Misconceptions and Consequences of the ‘Other’ in the Sinhala Buddhist-Muslim Relationship in Sri Lanka","authors":"Sithy Rifa Mahroof, Ahamed Sarjoon Razick","doi":"10.14421/esensia.v23i2.3142","DOIUrl":"https://doi.org/10.14421/esensia.v23i2.3142","url":null,"abstract":"Sri Lanka’s plurality is reflected in its religious and ethnic diversity. In recent times, there has been polarization between the majority Sinhala Buddhists and the minority Muslim groups. The objective of this study is to identify the reasons for blaming the “other” in the relationship between the two groups and propose remedies. The study adopted a descriptive and interpretive paradigm within the qualitative approach. Secondary sources were used to examine the phenomenon under study. The theoretical framework was drawn from Said’s concepts of “self” and “other”. The dominance of the Sinhala language and the utmost position given to Buddhism has made the extremist Buddhists take supremacy over the Muslims who are perceived as a threat to their “self”. The Buddhists need to be open to accepting the “otherness” of the Muslims. The consequences of the misconceptions targeted against the Muslims act as barriers to the Buddhist- Muslim relationship in Sri Lanka. The shift in attitudes of the Buddhists is not due to their own judgment but one constructed by social media. The Muslims’ ethnoreligious identity is questioned for radicalization. Inter-religious education and inter-faith dialogue between followers of Buddhism and Islam need to be promoted as both religions command engagement with the “other” on the basis of peace, tolerance, and non-violence, regardless of the differences that may exist. Understanding the fundamental unity of humankind and their ethnoreligious plurality as the two sides of the same coin, they need to engage with and understand one another as a “Sri Lankan”.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135026540","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 : 2023-03-01DOI: 10.14421/esensia.v23i2.3212
Lutfianto Lutfianto, Junaidi Junaidi
The puppet theater becomes a popular form of cultural expression in the Muslim world, even though wayang performances are not considered a central part of Islamic theology. Wayang performances are seen as having a spiritual significance among Indonesian Muslims for centuries. Such puppet theater incorporates forms, styles, and elements of Islamic spirituality and traditional Javanese cultural practices into its narratives. The article pays attention to the idiosyncratic forms, elements, and meanings of contemporary wayang through the craftsman’s framework. The analysis takes into account the formulation and presentation of the wayang in contemporary Indonesian art, focusing on the creation of “Wayang Kekayon Khalīfah Paraga Umar ibn al-Khaṭṭāb.” This wayang is associated with the figure of Umar b. Khaṭṭab (d. 644). Umar is a historical figure who played a significant role in the early history of Islam and is revered for his wisdom and leadership by most Muslims. The discussion argues that the materiality of puppets in the non-Arab Muslim world not only functions as a traditional form of entertainment stimulating the sense of “fun” but also as complex semiotic experiences between a dalang (wayang puppeteer) and his audiences using signs of two-dimensional buffalo leather and its silhouettes.
木偶剧在穆斯林世界成为一种流行的文化表现形式，尽管wayang表演并不被认为是伊斯兰神学的核心部分。几个世纪以来，大阳表演在印尼穆斯林中被视为具有精神意义。这种木偶剧将伊斯兰精神和传统爪哇文化习俗的形式、风格和元素融入其叙事中。本文通过匠人的框架来关注当代wayang的独特形式、元素和意义。分析考虑了wayang在当代印尼艺术中的形成和呈现，重点是“wayang Kekayon khal fah Paraga Umar ibn al-Khaṭṭāb”的创作。这个wayang与Umar b. Khaṭṭab(公元644年)的形象有关。欧麦尔是一位历史人物，他在伊斯兰早期历史中发挥了重要作用，并因其智慧和领导能力而受到大多数穆斯林的尊敬。讨论认为，在非阿拉伯穆斯林世界，木偶的物质性不仅是一种传统的娱乐形式，激发了人们的“乐趣”感，而且作为一种复杂的符号学体验，在大朗(wayang木偶师)和他的观众之间使用二维水牛皮及其轮廓的符号。
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