Pub Date : 2022-06-03DOI: 10.14421/esensia.v23i1.3243
Badrus Samsul Fata, Idznursham Ismail
Since its rise in the 18th century, Wahhabism has been a source of intergenerational controversies among sunnī madhabī scholars (Hanafi, Maliki, and Shafi’i schools) and even among respected Hanbali scholars themselves. Muḥammad bin ‘Abd al-Wahhāb’s fatwas have drawn sharp critiques and refutations by Hanbali scholars, particularly those regarding tawḥīd ulūhiyyah which justifies declaring others as infidel-apostates (kāfir murtad). Other contested fatwas include those on Muslim practices of seeking blessings (tabarruk), seeking intermediaries (tawaṣṣul), visiting graves (ziyārah), and seeking help (istighāthah). Muḥammad bin ‘Abd al-Wahhāb and his followers have theologically deemed these practices as shirk al-akbar (a major form of idolatry) and have proclaimed his early Wahhabism as the true successor to the manhaj of Ibn Taymiyyah and Ibn Qayyim al-Jawziyya. This article portrays the refutations and rebuttals by Hanbali scholars of Muḥammad bin ‘Abd al-Wahhāb and his early Wahhabism based on primary sources. Specifically, this article describes the theological examination of and challenges against Wahhabism by 18th-century Hanbali scholars such as Shaykh al-Qāḍī Sulaimān bin ‘Abd al-Wahhāb al-Najdī al-Ḥanbalī in Al-Ṣawā‘iq al-Ilāhiyyah fī al-Radd ‘alā al-Wahhābiyyah. The findings show that 18th-century Hanbali scholars urge a discontinuity of early Wahhabism's theological concepts from major Hanbali schools on the contested fatwas.
自18世纪兴起以来，瓦哈比主义一直是逊尼·马德哈布学者(哈纳菲派、马利基派和沙菲派)之间代际争议的根源，甚至在受人尊敬的汉巴利派学者之间也是如此。Muḥammad bin ' Abd al-Wahhāb的教令引起了汉巴里学者的尖锐批评和驳斥，特别是那些关于tawḥīd ulūhiyyah的教令证明宣称他人为异教徒-叛教者是正当的(kāfir murtad)。其他有争议的教令包括穆斯林寻求祝福(tabarruk)、寻求中间人(tawaṣṣul)、扫墓(ziyārah)和寻求帮助(istighāthah)的做法。Muḥammad本·阿卜杜勒al-Wahhāb和他的追随者在神学上认为这些做法是shirk al-akbar(一种主要的偶像崇拜形式)，并宣称他早期的瓦哈比主义是伊本·泰米耶和伊本·加伊姆·贾齐亚的曼哈伊的真正继承者。本文根据一手资料，描绘了汉巴里学者对Muḥammad本阿布德al-Wahhāb及其早期瓦哈比主义的反驳和反驳。具体地说，这篇文章描述了18世纪汉巴里派学者(如sheikh al-Qāḍī Sulaimān bin ' Abd al-Wahhāb al- najdal -Ḥanbalī in al -Ṣawā ' iq al-Ilāhiyyah f ' al- radd ' alā al-Wahhābiyyah)对瓦哈比派的神学考察和挑战。研究结果表明，18世纪的汉巴里学者敦促早期瓦哈比主义的神学概念与主要汉巴里学派在有争议的法特瓦上的不连续性。
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Pub Date : 2022-06-03DOI: 10.14421/esensia.v23i1.3218
Laylay Alfaytouri Abdussalam Baddah
The study dealt with extremist religious currents to attract young people into Libyan society through the framework of functional analysis, which resulted in the presence of dysfunction in society. This study sheds light on the relationship between Libyan youth and religious extremism in the context of the Arab Spring, meaning the political transition after the fall of Muammar Gaddafi’s regime in 2011. Some trends are undergoing changes, resulting in the emergence of extremist religious currents. It can be concluded from this study that the problem of extremism is due to the existence of a cultural conflict and a cultural gap between two generations. This gap is the reason for creating the psychological, intellectual, political and ideological divergence of the young generation from the adult generation.
{"title":"Al-Tayyārāt al-Dīniyyat al-Mutaṭarrifat wa ‘Istiqṭāb al-Shabāb: Dirāsat Ḥālat Lībiyā [Waves of Religious Extremism and the Polarization of Youth: A Case Study of Libya]","authors":"Laylay Alfaytouri Abdussalam Baddah","doi":"10.14421/esensia.v23i1.3218","DOIUrl":"https://doi.org/10.14421/esensia.v23i1.3218","url":null,"abstract":"The study dealt with extremist religious currents to attract young people into Libyan society through the framework of functional analysis, which resulted in the presence of dysfunction in society. This study sheds light on the relationship between Libyan youth and religious extremism in the context of the Arab Spring, meaning the political transition after the fall of Muammar Gaddafi’s regime in 2011. Some trends are undergoing changes, resulting in the emergence of extremist religious currents. It can be concluded from this study that the problem of extremism is due to the existence of a cultural conflict and a cultural gap between two generations. This gap is the reason for creating the psychological, intellectual, political and ideological divergence of the young generation from the adult generation.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"20 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86321733","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 : 2022-06-03DOI: 10.14421/esensia.v23i1.3141
S. Sunarto, Robby Habiba Abror
This article provides an understanding of the aesthetic relationship between the Ottoman and Indonesia. Turkey was instrumental in Islamization and political support for Indonesia. Islam came to Indonesia in the 13th century which was brought by merchants of the Middle East and Ottoman Turks. They used several dawah mediums, such as economics, politics, social, and arts. Many sources write about the central role of traders from the Middle East in Islamization in Indonesia, yet few resources give explanations of the role of Turkish traders and preachers. Using the descriptive analysis method, this article argues that Turkey has given a strong influence on Sufism in Indonesia. The main instrument in this research is library observation. This study found that the Ottoman Turks influences aesthetic-Sufistic interactions in Indonesia. Ottoman Turkey with Sufism from Mevlana Jalāl ad-Dīn Rūmī has introduced music to Indonesia, which includes recitative poetry sung, Turkish musical instruments, and Sufistic Whirling Darvish dance of Tarekat Mevlevi Rūmī. The influence of Turkey spread to Javanese and Malay-speaking Sumatran people.
本文对奥斯曼帝国与印度尼西亚的审美关系进行了探讨。土耳其在伊斯兰化和对印尼的政治支持方面发挥了重要作用。伊斯兰教在13世纪由中东商人和奥斯曼土耳其人带到印度尼西亚。他们使用多种媒介，如经济、政治、社会和艺术。许多资料记载了中东商人在印度尼西亚伊斯兰化过程中的核心作用，但很少有资料解释土耳其商人和传教士的作用。本文采用描述性分析方法，认为土耳其对印尼苏菲派产生了强烈的影响。本研究的主要手段是图书馆观测。这项研究发现，奥斯曼土耳其人影响了印尼的美学-苏菲主义互动。来自梅乌拉那的苏菲主义的奥斯曼土耳其Jalāl ad- d đ n Rūmī将音乐引入印度尼西亚，其中包括朗诵诗歌，土耳其乐器和Tarekat Mevlevi的苏菲主义旋转达尔维斯舞Rūmī。土耳其的影响蔓延到爪哇人和说马来语的苏门答腊人。
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Pub Date : 2022-06-03DOI: 10.14421/esensia.v23i1.3145
Shibin Fouad
Historical-evolutionary approach of colonialism and the waves that it created in the ‘colonies’ show a similar trend in both regions. Colonialist discourse portray the inability or the inefficiency of the local culture and traditions to cope up with the ‘colonial power and their stakes’. Both these regions witnessed degeneration of communities both in terms of religious and secular yardsticks. To add on that, many superstitions had also crept in which was a serious issue that the reformers found very difficult in convincing people. Scholars from these regions had connections with the wider world and this helped them in drawing parallels in order to compare the plight of their society. Reformation activities were initiated by individuals who attracted severe friction from the society and faced alienation in different spheres of their life. People were initially reluctant to even listen to them but slowly things started to change and they started to make use of new techniques of education and participate in the ‘modern political activities’. This can be depicted as a manifestation of ‘cultural lag’ in these regions. By the starting of the twentieth century, international mercantile-politics took a new turn and the globe witnessed some hitherto unheard things. If the First World War was a common point to both these regions; on a segregated level, Russian Revolution and the Non- Cooperation Movements brought in ripples in Ferghana and Malabar respectively. People started to realise from their experience the necessity of political participation in bringing about ‘preferred change’. The numerical strength of schools had aided to the discourse of the reformers who had received the wrath of authorities. When we extrapolate the graph to the cotemporary times, we can easily understand the repercussion these movements had produced. This paper will discuss the course of these movements in the framework of revitalization given by Wallace.
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Pub Date : 2022-04-30DOI: 10.22373/substantia.v24i1.12280
Ahmad Murtaza MZ, Iin Parninsih, Raisa Zuhra Salsabila Awaluddin
This paper aims to find an interpretation of gender justice in Asghar Ali Engineer's family planning concept. This research is text analysis, the data is obtained through a qualitative study process. The primary data in this paper is Asghar Ali Engineer's writing entitled Pembebasan Perempuan. This study results that family planning is understood as an effort to form a sakinah, mawaddah, and rahmah family, Asghar puts forward aspects of the relationship between husband and wife that have been forgotten. In addition, the moral aspect becomes an important emphasis in family planning. This article uses an epistemological study of interpretation to explore forms of gender-just interpretation of Asghar which focuses on three things, namely, sources, methods, and validity of interpretation with three theories of truth, coherence, correspondence, and pragmatism. The sources used by Asghar are the Qur'an, hadith, and ijma' ulama. While the method used is to prioritize normative verses that contain universal understanding. While the validity of Asghar's interpretation in the study of family planning applies the three theories of truth in his family planning discourse. Abstrak: Tulisan ini bertujuan untuk menemukan tafsir berkeadilan gender dalam konsep keluarga berencana Asghar Ali Engineer. Penelitian ini bersifat analisis teks yang diperoleh melalui proses studi kualitatif. Data primer dalam tulisan ini adalah tulisan Asghar Ali Engineer berjudul Pembebasan Perempuan. Penelitian ini menghasilkan bahwa keluarga berencana dipahami sebagai upaya untuk membentuk keluarga sakinah, mawaddah, dan rahmah, Asghar mengedepankan aspek kesalingan antara suami dan istri yang selama ini terlupakan. Selain itu, aspek moral menjadi penekanan penting dalam keluarga berencana. Dalam artikel ini menggunakan kajian epistemologi tafsir untuk menggali bentuk penafsiran berkeadilan gender dari Asghar yang memfokuskan pada tiga hal yakni, sumber, metode, dan validitas penafsiran dengan tiga teori kebenaran, koherensi, korespondensi, dan pragmatis. Sumber yang digunakan Asghar adalah al-Qur’an, hadis, dan ijma’ ulama. Sedangkan metode yang digunakan adalah mengutamakan ayat normatif yang berisikan pemahaman universal. Sedangkan validitas penafsirannya Asghar dalam kajian keluarga berencana menerapkan ketiga teori kebenaran dalam diskursus keluarga berencana yang digagasnya. Di samping itu pula peranan pemerintah dan juga pemuka agama sangat diperlukan agar keluarga berencana dapat terealisasikan yang sesuai dengan tujuan-tujuannya.
本文旨在从阿斯加尔·阿里·辛格的计划生育理念中寻找性别正义的解释。本研究为文本分析，数据是通过定性研究过程获得的。本文的主要资料是Asghar Ali Engineer的著作pember basan Perempuan。这项研究的结果是，计划生育被理解为努力形成一个sakinah、mawaddah和rahmah家庭，Asghar提出了夫妻关系中被遗忘的方面。此外，道德方面成为计划生育的一个重要重点。本文从认识论的角度探讨了《阿斯加尔》性别公正解释的形式，主要从三个方面探讨了解释的来源、方法和有效性，即真理理论、连贯理论、对应理论和实用主义理论。阿斯加尔使用的资料来源是《古兰经》、圣训和伊玛乌拉玛。虽然使用的方法是优先考虑包含普遍理解的规范诗句。而阿斯加尔在计划生育研究中解释的有效性，在他的计划生育话语中应用了三种真理理论。摘要:tuisan ini bertujuan untuk menemukan tafsir berkeadian gender dalam konsep keluarga berencana Asghar Ali Engineer。penpenelitian在分析过程中分析了双极性过程的研究质量。工程师berjudul pember basan Perempuan。Penelitian ini menghasilkan bahwa keluarga berencana dipahami sebagai upaya untuk memubentuk keluarga sakinah, mawaddah, dan rahmah, Asghar mengedepankan讲kesalingan和antara suami danisstri yang selama ini terlupakan。Selain itu，讲道德的menjadi penekanan penalam keluarga berencana。从认识论的角度看，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论，中国的认识论。sunber yang digunakan Asghar adalah al- quan，圣训，dan ijma ' ulama。Sedangkan mede yang digunakan adalah mengutamakan ayat normatif yang berisikan pemahaman universal。Sedangkan validitas penafsirannya Asghar dalam kajian keluarga berencana menerapkan ketiga teori kebenaran dalam diskursus keluarga berencana yang digagasnya。disamping itu pulanperemintah danjuga pemuka agama sangat diperlukan agar keluarga berencana dapat terealiskan yang sesuai dunan tujuan-tujuannya。
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Pub Date : 2022-04-30DOI: 10.22373/substantia.v24i1.12909
Muhamad Bindaniji, M. Fuadi
Islamic post-traditionalism is one of the discourses of Islamic thought that is developing in Indonesia. It emerged from the historical development of Islamic thought in Indonesia that continues to grow to find a compatible and comprehensive format of Islam that is relevant to the problem faced by the Muslim Community. This study aims to explain the development of post-traditionalism discourse and its epistemology and the transformation of the religious moderation movement among the Nahdhatul Ulama organization. This study uses a literature study consisting of books, articles, and other relevant sources. Through a sociological-historical approach, this study concludes that post-traditionalism within Nahdlatul Ulama (NU) is not a modernist group seen from its movement and characteristics of its thoughts because they still adhere to salaf traditions. In addition, through cultural movements, Nahdlatul Ulama plays a very important role in internalizing wasathiyah through the acceptance of madzhab, Asy'ariyah creed, integration of Islam into nationality, and interfaith dialogue movements. Abstrak: Wacana post-tradisionalismeisme Islam adalah sebuah produk pemikiran yang terbingkai dalam korpus wacana pemikiran Islam yang berkembang di Indonesia. Sebagai sebuah produk pemikiran, post-tradisionalismeisme sejatinya terlahir dari perkembangan sejarah pembentukan wacana pemikiran Islam di Indonesia yang terus berdialektika sambil menemukan bentuk atau format yang kompatibel dan komprehensif dengan perkembangan zaman. Adapun bentuk dialektika tersebut dapat tercermin melalui pergulatan ‘tradisi’ yang menghasilkan istilah post-tradisionalismeisme, dalam hal ini Nahdlatul Ulama (NU), melalui persentuhan dengan pemikiran atau realitas lain di luar tradisi asal NU. Penelitian ini menggunakan studi literatur baik melalui buku, artikel jurnal, dan berbagai sumber relevan lainnya. Melalui pendekatan sosiologis-historis, penelitian ini menyimpulkan bahwa post-tradisionalismeisme dalam tubuh NU bukanlah kelompok modernis baik dari sisi gerakan maupun corak pemikiran, karena masih berpegang teguh terhadap tradisi-tradisi salaf, hanya saja kalangan post-tradisionalismeisme memberikan pemahaman yang lebih mendalam dan radikal melampaui tradisi itu sendiri. Selain itu, melalui gerakan kultural yang dipelopori Gus Dur, NU sangat berperan dalam menginternalisasikan wasathiyah melalui penerimaan mazhab, Aqidah Asy’ariyah, integrasi keislaman dengan kebangsaan, dan gerakan dialog antar agama.
伊斯兰后传统主义是在印尼发展起来的伊斯兰思想话语之一。它产生于印度尼西亚伊斯兰思想的历史发展，该思想继续发展，以找到一种与穆斯林社区面临的问题相关的兼容和全面的伊斯兰教形式。本研究旨在解释后传统主义话语及其认识论的发展，以及Nahdhatul Ulama组织中宗教节制运动的转变。本研究采用文献研究法，包括书籍、文章和其他相关资料。通过社会学-历史的方法，本研究得出结论，Nahdlatul Ulama (NU)内部的后传统主义从其运动和思想特征来看并不是一个现代主义团体，因为他们仍然坚持萨拉夫传统。此外，通过文化运动，Nahdlatul Ulama通过接受madzhab, Asy'ariyah信条，将伊斯兰教融入民族和宗教间对话运动，在wasathiyah内化方面发挥了非常重要的作用。摘要:Wacana后传统主义meisme Islam adalah sebuah produck pemikiran yang terbingkai dalam korpus Wacana pemikiran Islam yang berkembang di Indonesia。在印尼，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。译:适应本图dialektika tersebut dapat tercermin melalui pergulatan ' tradisi ' yang menghasilkan islah后传统主义meisme, dalam hal ini Nahdlatul Ulama (NU)， melaluperentuhan dengan pemikiran atau realitas lain di lutraduis asal NU。Penelitian ini mongunakan研究文学，北京，论文学报，论文论文，论文论文。现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义，现代主义。Selain itu, melalui gerakan culture yang dipelopori Gus Dur, NU sangat berperan dalam menginternalisasikan wasathiyah melalui peneriman mazhab, Aqidah Asy 'ariyah, integrasi keysan dengan kebangsaan, dan gerakan dialog antar agama。
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Pub Date : 2022-04-30DOI: 10.22373/substantia.v24i1.13045
Suci Fajarni
The Critical Theory of the Frankfurt School through its emancipatory vision requires a new paradigm in social science that can liberate humans from the economic domination of capitalism, various established ideologies, and social order that is oppressive and unfair. This article aims to: 1) review in detail the variants of Critical Theory thought developed by the first, second, and third generations of the Frankfurt School; 2) explain the criticisms of Critical Theory on positivism; 3) describe the criticisms of Critical Theory on Sociology; and 4) reviewing the criticisms of Critical Theory on modern society. By using a qualitative approach and library research design, as data mining techniques, this study concludes that: 1) There are differences of thought among the three generations of the Frankfurt School. The first generation has built the foundation of Critical Theory towards the ideas of emancipation while acknowledging the subject-object relation, as well as agreeing to objectification. Jurgen Habermas as the second generation through his communicative action theory framework answers the stagnation of the first generation by emphasizing his Critical Theory on developing the subject's argumentative capacity. The third generation of thought by Axel Honneth departs from ethical interests through recognition; 2) Critical Theory criticizes positivism for preserving the status quo so that it fails to get out of the existing problems and preserving these problems; 3) Critical Theory criticizes Sociology because it is considered ideological, neutral, passive, and too focused on methodology, thus failing to build public awareness to overcome unequal and unfair realities; 4) Critical theory states that modern society went through cultural repression, where certain social and cultural obligation was institutionalized by the capitalistic economy. Those capitalism ethics makes humans view other humans as things or objects. Abstrak: Teori Kritis Mazhab Frankfurt melalui visi emansipatorisnya menghendaki sebuah paradigma baru dalam ilmu pengetahuan sosial yang mampu membebaskan manusia dari dominasi ekonomi kapitalisme, ragam ideologi mapan, serta tatanan sosial yang penuh penindasan dan ketidakadilan. Artikel ini bertujuan untuk: 1) mengulas secara rinci varian pemikiran Teori Kritis yang dikembangkan oleh generasi pertama, generasi kedua, dan generasi ketiga Mazhab Frankfurt; 2) menjelaskan kritik-kritik Teori Kritis terhadap positivisme; 3) memaparkan kritik-kritik Teori Kritis terhadap Sosiologi; serta 4) mengulas kritik-kritik Teori Kritis terhadap masyarakat modern. Melalui pendekatan kualitatif dengan desain library research, artikel ini menyimpulkan bahwa: 1) Terdapat perbedaan pemikiran diantara ketiga generasi Mazhab Frankfurt. Generasi pertama telah membangun fondasi Teori Kritis ke arah emansipatoris dengan tetap mengakui relasi subjek-objek, sekaligus mengamini objektifikasi dan kemudian mengalami kebuntuan pemikiran akibat terjebak dengan
法兰克福学派的批判理论通过其解放的视野，要求在社会科学中建立一种新的范式，将人类从资本主义的经济统治、各种既定的意识形态、压迫和不公平的社会秩序中解放出来。本文旨在:1)详细回顾第一、第二和第三代法兰克福学派批判理论思想的变体;2)解释批判理论对实证主义的批判;3)描述社会学批判理论的批判;4)回顾批判理论对现代社会的批判。本文采用定性研究方法和图书馆研究设计作为数据挖掘技术，得出以下结论:1)法兰克福学派三代学者的思想存在差异。第一代在承认主客体关系、认同客观化的同时，为解放思想奠定了批判理论的基础。尤尔根·哈贝马斯作为批判理论的第二代，通过他的交往行为理论框架，通过强调发展主体的论证能力，回答了第一代批判理论的停滞不前。阿克塞尔·霍尼特的第三代思想通过承认而脱离伦理利益;(2)批判理论批判实证主义维持现状，使实证主义无法摆脱存在的问题，也无法维持这些问题;3)批判理论批判社会学，因为它被认为是意识形态的、中立的、被动的，过于注重方法论，从而未能建立公众意识来克服不平等和不公平的现实;4)批判理论认为，现代社会经历了文化压抑，某些社会和文化义务被资本主义经济制度化。这些资本主义伦理使人类把其他人视为事物或对象。摘要:特奥里·克里提斯·马哈马德·法兰克福(Teori Kritis Mazhab)，德国法兰克福(Frankfurt)，德国法兰克福(Frankfurt)，德国法兰克福(Frankfurt)，德国法兰克福(Frankfurt)，德国法兰克福(Frankfurt)，德国法兰克福(Frankfurt)，德国法兰克福(Frankfurt)，德国法兰克福(Frankfurt)，德国法兰克福(Frankfurt)，德国法兰克福(Frankfurt)，德国法兰克福(Frankfurt)，德国法兰克福(Frankfurt)，德国法兰克福(Frankfurt)，德国法兰克福(Frankfurt)Artikel ini bertujuan untuk: 1) mengulas secara rinci varian pemikiran Teori Kritis yang dikembangkan oleh generasi pertama, generasi kedua, dan generasi ketiga Mazhab Frankfurt;2)批判主义;批判主义;批判主义;3) memaparkan kritik-kritik;猫爪爪爪爪爪爪爪爪爪爪爪爪[2][文献综述][j] .中国图书馆研究与发展。一般情况下，印度人都知道，印度人都知道，印度人都知道，印度人都知道，印度人都知道，印度人都知道，印度人都知道，印度人都知道，印度人都知道，印度人都知道，印度人都知道，印度人都知道，印度人都知道，印度人都知道，印度人都知道，印度人都知道，印度人都知道，印度人都知道。Jurgen Habermas sebagai generaskedua melalui kerangka teori komunikatifnya menjav . kebuntuan generasperama dengan mentikberatan teori Kritisnya pengembangan kapasita的论证主题。apapun penikiran generasketiga oleh Axel Honneth berangkat dari kepentingand ettis melalui jalan pengakuan;2) Teori克里特岛mengkritik positivisme林嘉欣melanggengkan现状,sehingga ia有些mampu keluar达里语permasalahan杨ada melainkan melanggengkan permasalahan于;3) Teori Kritis mengkritik社会学，中性的，被动的，dan terlalu聚焦于方法论，sehinga gagal dalam membangunn kesadaran masyarakat agar dapat mengadakan perubahan terhadap realitas yang penuh dengan ketimpangan dan ketidakadilan;4) Teori Kritis menyatakan bahwa masyarakat现代代表文化，yakni suatu kondisi di mana tuntunan社会budaya tertentu dilembagakan oleh tatanan经济资本主义。Prinsip kinerja kapitalis tersebut，但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。
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Pub Date : 2022-04-30DOI: 10.22373/substantia.v24i1.12127
Setio Budi
Qur'an interpretation will constantly evolve towards altering times. Modern thoughts advent in Islam, particularly towards Qur'an deconstruction, is an interpretations critique of the classical and middle ages. Repeated history and political interests colored the interpretation itself. So, it could not construct the text's significance according to the requirements of the times. Of this background, modern interpreters furnished another choice for reading the Qur'an scientifically with the hermeneutic approach, one of which is Muhammad Arkoun. This writing depicted Arkoun's thoughts on the hermeneutics of the Qur'an, which has drawn a lot of disagreement among Muslims. This investigation aimed to encounter Arkoun's hermeneutics and criticism of its ideas by utilizing a library research qualitative approach. The outcomes demonstrated Arkoun's hermeneutics contains numerous shortcomings and aspects that must be abandoned, including; Arkoun's opinions that the Qur'an is not faithful, removes the theological feature of the verse, eradicates the component of the author, and that the Qur'an is a historical outgrowth. In practical terms, Arkoun's hermeneutics can only be used at the ma haulal Qur’an level, not at the ma fi Qur’anAbstrak: Penafsiran Alquran akan selalu mengalami perkembangan seiring perubahan waktu dan zaman. Lahirnya pemikiran-pemikiran modern dalam Islam khususnya dalam kajian Alquran merupakan kritik atas penafsiran di masa klasik dan dan pertengahan. Penafsiran pada masa tersebut menurutnya hanya diwarnai dengan penggunaan riwayat yang diulang-ulang, kepentingan politik, dan sebagainya. Sehingga hal tersebut tidak mampu memproduksi makna teks sesuai kebutuhan zaman. Berangkat dari latar belakang ini para penafsir kontemporer memberikan alternatif lain dalam pembacaan Alquran yang bersifat ilmiah dengan metode hermeneutika, salah satunya Muhammad Arkoun. Tulisan ini akan memaparkan pemikiran Arkoun tentang hermeneutika Al Qur'an yang banyak menuai kontroversi di kalangan umat Islam. Penelitian ini bertujuan untuk menemukan hermeneutika Arkoun sekaligus kritik terhadap pemikirannya, dengan menggunakan pendekatan kualitatif yang bersifat library research. Hasil penelitian menunjukkan bahwa hermeneutika Arkoun mempunyai banyak kekurangan serta sisi yang harus ditinggalkan, diantaranya; Arkoun memandang bahwa Alquran tidak otentik, menghilangkan unsur teologis ayat, menghilangkan unsur pengarang dan Alquran merupakan produk sejarah. Dalam tataran praktisnya hermeneutika Arkoun hanya bisa digunakan pada tataran ma haula al Qur'an bukan pada ma fi Qur’an.
古兰经的解释将随着时代的变化而不断演变。现代伊斯兰思想的出现，特别是对古兰经的解构，是对古典和中世纪的一种解释和批判。重复的历史和政治利益给解释本身增添了色彩。因此，它不能按照时代的要求来建构文本的意义。在这种背景下，现代诠释者为科学解读《古兰经》提供了另一种选择，其中之一就是穆罕默德·阿昆。这篇文章描述了Arkoun对《古兰经》解释学的看法，这在穆斯林中引起了很多分歧。本调查旨在通过利用图书馆研究定性方法来遇到Arkoun的解释学和对其思想的批评。结果表明，Arkoun的解释学包含许多必须放弃的缺点和方面，包括;Arkoun认为古兰经是不忠实的，去掉了经文的神学特征，根除了作者的成分，古兰经是一个历史的产物。在实践中，Arkoun的解释学只能用在《古兰经》的整体层面上，而不能用在《古兰经》的整体层面上。现代伊斯兰教khususnya dalam kajian Alquran merupakan kritik atas penafsiran di masa klasik dan pertengahan。Penafsiran pada masa tersebut menurutnya hanya diwarnai dengan penggunaan riwayat yang diulang-ulang, kepentingan politik, dan sebagainya。松茸茸茸茸茸茸茸茸茸茸茸茸茸茸茸茸茸。槟城最高行政长官、最高行政长官、最高行政长官、最高行政长官候补委员、最高行政长官、最高行政长官、最高行政长官、最高行政长官、最高行政长官、最高行政长官、最高行政长官。《古兰经》的翻译是:《古兰经》的翻译是:《古兰经》的翻译。Penelitian ini bertujuan untuk menemukan hermeneutika Arkoun sekaligus kritik terhahap pemikirannya, dungan menggunakan pendekatan质量学研究。Hasil penelitian menunjukkan bahwa hermeneutika Arkoun mempunyai banyak kekurangan serta sisi yang harus ditinggalkan, diantaranya;Arkoun memandang bahwa Alquran tidak otentik, menghilangkan unsur teologyat, menghilangkan unsur pengarang dan Alquran merupakan产品sejarah。达拉姆·塔塔兰·帕克蒂什尼娅·阿库恩·汉尼娅·迪库纳坎·帕塔兰·塔塔兰·马·哈乌拉·古兰经，布坎·帕塔兰·马·古兰经。
{"title":"Menakar Ulang Hermenuetika Al-Quran: Kritik Atas Pemikiran Muhammad Arkoun","authors":"Setio Budi","doi":"10.22373/substantia.v24i1.12127","DOIUrl":"https://doi.org/10.22373/substantia.v24i1.12127","url":null,"abstract":"Qur'an interpretation will constantly evolve towards altering times. Modern thoughts advent in Islam, particularly towards Qur'an deconstruction, is an interpretations critique of the classical and middle ages. Repeated history and political interests colored the interpretation itself. So, it could not construct the text's significance according to the requirements of the times. Of this background, modern interpreters furnished another choice for reading the Qur'an scientifically with the hermeneutic approach, one of which is Muhammad Arkoun. This writing depicted Arkoun's thoughts on the hermeneutics of the Qur'an, which has drawn a lot of disagreement among Muslims. This investigation aimed to encounter Arkoun's hermeneutics and criticism of its ideas by utilizing a library research qualitative approach. The outcomes demonstrated Arkoun's hermeneutics contains numerous shortcomings and aspects that must be abandoned, including; Arkoun's opinions that the Qur'an is not faithful, removes the theological feature of the verse, eradicates the component of the author, and that the Qur'an is a historical outgrowth. In practical terms, Arkoun's hermeneutics can only be used at the ma haulal Qur’an level, not at the ma fi Qur’anAbstrak: Penafsiran Alquran akan selalu mengalami perkembangan seiring perubahan waktu dan zaman. Lahirnya pemikiran-pemikiran modern dalam Islam khususnya dalam kajian Alquran merupakan kritik atas penafsiran di masa klasik dan dan pertengahan. Penafsiran pada masa tersebut menurutnya hanya diwarnai dengan penggunaan riwayat yang diulang-ulang, kepentingan politik, dan sebagainya. Sehingga hal tersebut tidak mampu memproduksi makna teks sesuai kebutuhan zaman. Berangkat dari latar belakang ini para penafsir kontemporer memberikan alternatif lain dalam pembacaan Alquran yang bersifat ilmiah dengan metode hermeneutika, salah satunya Muhammad Arkoun. Tulisan ini akan memaparkan pemikiran Arkoun tentang hermeneutika Al Qur'an yang banyak menuai kontroversi di kalangan umat Islam. Penelitian ini bertujuan untuk menemukan hermeneutika Arkoun sekaligus kritik terhadap pemikirannya, dengan menggunakan pendekatan kualitatif yang bersifat library research. Hasil penelitian menunjukkan bahwa hermeneutika Arkoun mempunyai banyak kekurangan serta sisi yang harus ditinggalkan, diantaranya; Arkoun memandang bahwa Alquran tidak otentik, menghilangkan unsur teologis ayat, menghilangkan unsur pengarang dan Alquran merupakan produk sejarah. Dalam tataran praktisnya hermeneutika Arkoun hanya bisa digunakan pada tataran ma haula al Qur'an bukan pada ma fi Qur’an.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"43 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88911922","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 : 2022-04-30DOI: 10.22373/substantia.v24i1.12978
Ja'far Assagaf
This article examines the historiography of hadith from the beginning of its emergence, then it becomes a separate form in the study of Islamic history. This study uses a descriptive qualitative approach with a content analysis method to find three parts of hadith historiography, namely: embryo, mapping, and development. This study concludes that the embryo of the historiographical emergence of hadith is a historical reality that was real at the time it was reported, and the historical reality of the existence of written works in the second-century hijrah. Both are sources that are interrelated and cannot be separated. At the source mapping level, hadith historiography obtains biographical information on rijal al-hadith from the books al-Sirah, al-Tarikh, al-Thabaqah, and al-Manaqib even though these books are also sources of Islamic historiography. Another further finding is that the development of modern hadith historiography is more on the historical trajectory of hadith with several forms that still revolve around classical hadith issues. Social, political, and other approaches can function as integration in hadith historiography so that they can examine the development of hadith in modern society. Abstrak: Artikel ini mengkaji historiografi hadis dari awal kemunculannya sebagai embrio, kemudian menjadi bentuk tersendiri dari jenis kitab dalam kajian sejarah Islam. Penelitian ini menggunakan pendekatan kualitatif deskriptif dengan metode analisis isi untuk menemukan tiga bagian historiografi hadis yakni: embrio, pemetaan, dan pengembangan. Kajian ini menemukan bahwa embrio kemunculan historiografis hadis adalah realitas sejarah yang nyata pada saat diberitakan, dan realitas sejarah keberadaan karya tulis pada abad kedua hijriyah. Keduanya merupakan sumber yang saling berkaitan dan tidak dapat dipisahkan. Pada pemetaan sumber, historiografi hadis memperoleh informasi biografi rijal al-hadits dari kitab-kitab al-Sirah, al-Tarikh, al-Thabaqah, dan al-Manaqib meskipun kitab-kitab tersebut juga merupakan sumber historiografi Islam. Temuan lain selanjutnya adalah perkembangan historiografi hadis modern lebih pada lintasan sejarah hadis dengan beberapa bentuk yang masih berkisar pada persoalan hadis klasik. Pendekatan sosial, politik dan lainnya dapat berfungsi sebagai integrasi dalam historiografi hadis yang mampu mengkaji perkembangan hadis dalam masyarakat modern, media sosial, dan lain-lain.
本文考察了圣训的史学，从它的出现开始，然后它成为伊斯兰历史研究中的一个独立形式。本研究采用描述定性的方法和内容分析的方法，找出圣训史学的三个部分，即胚胎、绘图和发展。这项研究的结论是，圣训在史学上的萌芽是一种历史现实，在它被报道的时候是真实的，而在二世纪的希吉拉，书面作品的存在是历史现实。两者都是相互关联的来源，不能分开。在源测绘层面，圣训史学从《西拉》、《塔里克》、《塔巴卡》和《马纳奇布》等书中获得圣训的传记信息，尽管这些书也是伊斯兰史学的来源。另一个进一步的发现是，现代圣训史学的发展更多地是在圣训的历史轨迹上，有几种形式仍然围绕着经典圣训问题。社会、政治和其他方法可以作为圣训史学的整合，这样他们就可以检查圣训在现代社会的发展。摘要:蒙古历史学家hadis dari awal kemunculannya sebagai胚胎，kemudian menjadi bentuk tersendiri dari jenis kitab dalam kajian sejarah Islam。Penelitian ini menggunakan pendekatan质量描述:dengan方法分析，untuk menemukan tiga bagan历史学家hadiis yakni:胚胎，pemetaan, danpengembangan。Kajian ini menemukan bahbrio kemunculan historiografis hadis adalah realitas sejarah yang nyata pada saat diberitakan, danrealitas sejarah keberadaan karya tulis pada abad kedua hijriyah。Keduanya merupakan sumber yang saling berkaitan dan tidak dapat dipisahkan。palada pemetaan sumber，历史学家，伊斯兰教历史学家，伊斯兰教历史学家，伊斯兰教历史学家。Temuan lain selanjutnya adalah perkembangan历史学家hadis modern lebih pada lintasan sejarah hadis dengan beberapa bentuk yang masih berkisar pada个人hadis klasik。Pendekatan social, political danlainnya dapat berfungsi sebagai integrasi dalam历史学家hadiis yang mampu mengkaji perkembangan hadiis dalam masyarakat modern, media social, danlain -lain。
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Pub Date : 2022-04-30DOI: 10.22373/substantia.v24i1.10941
Siti Nurlaili Muhadiyatiningsih, Syamsul Bakri, Siti Fathonah, Vera Imanti
The architect of the Kraton Kasultanan Yogyakarta and Kraton Kasunanan Surakarta is the same person, namely Sultan Hamengkubuwono I. The basic assumption of this research is that there are similarities in the parts of the building and the message to be conveyed through the philosophy of form and naming. The purpose of this study is to describe the philosophical meaning contained in the details of the building of the Kraton Kasunanan Surakarta Hadiningrat mosque and the Yogyakarta Hadiningrat Sultanate Palace mosque. This study uses a philosophical approach, qualitative data analysis. Data were collected by observation, documentation and interview. The results showed that every part of the mosque building of Kraton Kasunanan Surakarta Hadiningrat and Kraton Kasultanan Yogyakarta Hadiningrat has a philosophical meaning related to the way of life of the Javanese-Islamic community.Abstrak: Arsitek dari Keraton Kasultanan Yogyakarta dan Keraton Kasunanan Surakarta adalah orang yang sama, yaitu Sultan Hamengkubuwono I. Asumsi dasar penelitian ini adalah bahwa ada persamaan bagian bangunan dan pesan yang ingin disampaikan melalui filosofi bentuk dan penamaannya. Tujuan penelitian ini yaitu mendeskripsikan makna filosofis yang terdapat dalam detail bangunan masjid Keraton Kasunanan Surakarta Hadiningrat dan masjid Keraton Kasultanan Yogyakarta Hadiningrat. Penelitian ini menggunakan pendekatan filosofis, analisis data kualitatif. Pengambilan data dilakukan dengan cara observasi, dokumentasi dan wawancara. Hasil penelitian menunjukkan bahwa setiap bagian bangunan masjid Keraton Kasunanan Surakarta Hadiningrat dan Keraton Kasultanan Yogyakarta Hadiningrat memiliki makna filosofis yang berkaitan dengan pandangan hidup masyarakat Islam-Jawa
Kraton Kasultanan Yogyakarta和Kraton Kasunanan Surakarta的建筑师是同一个人，即Sultan Hamengkubuwono I.本研究的基本假设是，建筑的部分和通过形式和命名的哲学所传达的信息有相似之处。本研究的目的是描述Kraton Kasunanan Surakarta Hadiningrat清真寺和日惹Hadiningrat Sultanate Palace清真寺的建筑细节所包含的哲学意义。本研究采用哲学方法，定性数据分析。采用观察法、文献法和访谈法收集资料。结果表明，Kraton Kasunanan Surakarta hadininggrat和Kraton Kasultanan Yogyakarta hadininggrat的清真寺建筑的每个部分都具有与爪哇伊斯兰社区的生活方式相关的哲学意义。摘要:Arsitek dari Keraton Kasultanan日惹dan Keraton Kasultanan Surakarta adalah orang yang sama, yitu Sultan Hamengkubuwono I. Asumsi dasar penelitian ini adalah bahwa ada persamaan bagian bangunan dan pesan yang ingin disampaikan melalui filosofi bentuk dan penamaannya。Tujuan penelitian ini yyitu mendeskripsikan makna filosofis yang terdapat dalam detail bangunan masjid Keraton Kasunanan Surakarta hadininggrat dan masjid Keraton Kasultanan日惹hadininggrat。peneltian ini menggunakan pendekatan filosofis，分析数据定性。彭甘比兰的数据是dilakukan dengan cara observasi，文件是danwanancara。Hasil penelitian menunjukkan bahwa setiap bagian bangunan masjid Keraton Kasunanan Surakarta hadininggrat dan Keraton Kasultanan日惹hadininggrat memiliki makna filosofis yang berkaitan dengan pandangan hidup masyarakat伊斯兰-爪哇
{"title":"Makna Filosofis Bangunan Masjid Agung Keraton Kasunanan Surakarta dan Masjid Gede Kraton Yogyakarta","authors":"Siti Nurlaili Muhadiyatiningsih, Syamsul Bakri, Siti Fathonah, Vera Imanti","doi":"10.22373/substantia.v24i1.10941","DOIUrl":"https://doi.org/10.22373/substantia.v24i1.10941","url":null,"abstract":"The architect of the Kraton Kasultanan Yogyakarta and Kraton Kasunanan Surakarta is the same person, namely Sultan Hamengkubuwono I. The basic assumption of this research is that there are similarities in the parts of the building and the message to be conveyed through the philosophy of form and naming. The purpose of this study is to describe the philosophical meaning contained in the details of the building of the Kraton Kasunanan Surakarta Hadiningrat mosque and the Yogyakarta Hadiningrat Sultanate Palace mosque. This study uses a philosophical approach, qualitative data analysis. Data were collected by observation, documentation and interview. The results showed that every part of the mosque building of Kraton Kasunanan Surakarta Hadiningrat and Kraton Kasultanan Yogyakarta Hadiningrat has a philosophical meaning related to the way of life of the Javanese-Islamic community.Abstrak: Arsitek dari Keraton Kasultanan Yogyakarta dan Keraton Kasunanan Surakarta adalah orang yang sama, yaitu Sultan Hamengkubuwono I. Asumsi dasar penelitian ini adalah bahwa ada persamaan bagian bangunan dan pesan yang ingin disampaikan melalui filosofi bentuk dan penamaannya. Tujuan penelitian ini yaitu mendeskripsikan makna filosofis yang terdapat dalam detail bangunan masjid Keraton Kasunanan Surakarta Hadiningrat dan masjid Keraton Kasultanan Yogyakarta Hadiningrat. Penelitian ini menggunakan pendekatan filosofis, analisis data kualitatif. Pengambilan data dilakukan dengan cara observasi, dokumentasi dan wawancara. Hasil penelitian menunjukkan bahwa setiap bagian bangunan masjid Keraton Kasunanan Surakarta Hadiningrat dan Keraton Kasultanan Yogyakarta Hadiningrat memiliki makna filosofis yang berkaitan dengan pandangan hidup masyarakat Islam-Jawa","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83103591","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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