Pub Date : 2021-02-28DOI: 10.54625/elfurqania.v7i01.4177
D. I. Syifana
Hadith as the second source of Islamic teachings is very important to study. However, in Indonesia the study of hadith in its development is inversely proportional to the progress of other Islamic sciences. This delay took place over a long period of time, starting from the beginning of the entry of Islam to Indonesia until the end of the 20th century AD. Meanwhile, in modern times the study of hadith has progressed rapidly, both in terms of quantity and quality. However, the progress of this era also raises several problems regarding the authenticity and understanding of the hadith itself. This article will discuss the development history and characteristics of hadith studies in Indonesia. The development of hadith will never be separated from the role of the scholars at that time, therefore in this article the author also describes the figures and works produced in the scientific field of hadith.
{"title":"Development of Hadith Studies in Indonesia in the 20-21 AD Century","authors":"D. I. Syifana","doi":"10.54625/elfurqania.v7i01.4177","DOIUrl":"https://doi.org/10.54625/elfurqania.v7i01.4177","url":null,"abstract":"Hadith as the second source of Islamic teachings is very important to study. However, in Indonesia the study of hadith in its development is inversely proportional to the progress of other Islamic sciences. This delay took place over a long period of time, starting from the beginning of the entry of Islam to Indonesia until the end of the 20th century AD. Meanwhile, in modern times the study of hadith has progressed rapidly, both in terms of quantity and quality. However, the progress of this era also raises several problems regarding the authenticity and understanding of the hadith itself. This article will discuss the development history and characteristics of hadith studies in Indonesia. The development of hadith will never be separated from the role of the scholars at that time, therefore in this article the author also describes the figures and works produced in the scientific field of hadith.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"5 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90921155","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 : 2021-02-28DOI: 10.54625/elfurqania.v7i01.4384
A. Mahfudz
This article describes the position of the Prophet Muhammad SAW as a communicator in the perspective of the Qur'an which is a designation from Allah SWT. This shows that the Prophet Muhammad SAW is an ideal patron communicator who can serve as a role model in communication. Some of the terms communicators carried by the Prophet Muhammad SAW in the Qur'an include da>in, muballigh, mubayyin, mubashshir, mundhir, mudhakkir, muallim, dan murabbin. These terms will be explained by referring to the meaning of the language, terms, and their usage in the al-Qur'an. Keywords: Communication, Communicator, Prophet Muhammad SAW
这篇文章描述了先知穆罕默德SAW作为一个传播者的地位，从古兰经的角度来看，古兰经是真主的指定。由此可见，先知穆罕默德是一位理想的守护神传播者，可以作为传播者的榜样。先知穆罕默德在《古兰经》中使用的一些术语包括da>in, muballigh, mubayyin, mubashshir, mundhir, mudhakkir, muallim, dan murabbin。这些术语将通过参考《古兰经》中语言、术语及其用法的含义来解释。关键词:传播学，传播者，先知穆罕默德SAW
{"title":"Posisi Nabi Muhammad Sebagai Komunikator Perspektif Al-Qur’an","authors":"A. Mahfudz","doi":"10.54625/elfurqania.v7i01.4384","DOIUrl":"https://doi.org/10.54625/elfurqania.v7i01.4384","url":null,"abstract":"This article describes the position of the Prophet Muhammad SAW as a communicator in the perspective of the Qur'an which is a designation from Allah SWT. This shows that the Prophet Muhammad SAW is an ideal patron communicator who can serve as a role model in communication. Some of the terms communicators carried by the Prophet Muhammad SAW in the Qur'an include da>in, muballigh, mubayyin, mubashshir, mundhir, mudhakkir, muallim, dan murabbin. These terms will be explained by referring to the meaning of the language, terms, and their usage in the al-Qur'an. \u0000Keywords: Communication, Communicator, Prophet Muhammad SAW","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"6 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88237653","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 : 2021-02-28DOI: 10.54625/elfurqania.v7i01.4230
Ananda Alam Mar'atus Sholikha
Abstrak: Bermula pada awal abad ke 20 ketika rasa nasionalisme bangsa Indonesia baru tumbuh, menjamur sebuah gerakan pembaharuan yang biasa disebut dengan modernisme. Tema sentral ide pembaharuan pemikiran dalam Islam di atas terletak pada kata kunci I’adatu al-Islam, Salah satu wujud dari I’adatu al-lslam itu adalah memperbaharui kembali cara pandang dalam menjawab problematika yang berkembang dengan kembali kepada al-Quran dan al-Hadis. yakni sebuah keinginan untuk kembali kepada ajaran Islam yang murni dengan merujuk kepada al-Quran dan Hadis, serta membuang jauh-jauh sikap taklid. Dan salah satu ormas yang melakukan pembaharuan adalah Persatuan Islam (PERSIS). Persatuan islam berdiri pada permulaan tahun 1920-an. Tepatnya tanggal 12 september 1923 di Bandung. Idenya bermula dari seorang H. Zamzam Ia bersama teman dekatnya, H. Muhammad Yunus dari sebuah kegiatan diskusi keagamaan. Persatuan Islam (PERSIS) memiliki orientasi pemikiran yang khas dengan menempatkan dirinya sebagai paham keagamaan islam bersifat puritan, adapun karakteristik kajian hadis dalam ormas Persis atau bisa dibilang cara dakwah dalam penyebaran islam yakni dengan mengadakan pertemuan-pertemuan umum, tabligh, khutbah, kelompok studi, tadarus, pendirian sekolah-sekolah (pesantren), penerbitan majalah-majalah dan kitab-kitab. Adapun perkembangan ormas ini dalam menyebarkan dakwah islam pun tak terlepas dari peran tokoh-tokoh PERSIS yang juga banyak menghasilkan karya-karya terkait dalam bidang kajian Hadis. Kata Kunci : Kajian Hadis; PERSIS; Puritan; karya tokoh.
{"title":"Kajian Hadis dalam Ormas Islam Persatuan Islam (PERSIS)","authors":"Ananda Alam Mar'atus Sholikha","doi":"10.54625/elfurqania.v7i01.4230","DOIUrl":"https://doi.org/10.54625/elfurqania.v7i01.4230","url":null,"abstract":"Abstrak: Bermula pada awal abad ke 20 ketika rasa nasionalisme bangsa Indonesia baru tumbuh, menjamur sebuah gerakan pembaharuan yang biasa disebut dengan modernisme. Tema sentral ide pembaharuan pemikiran dalam Islam di atas terletak pada kata kunci I’adatu al-Islam, Salah satu wujud dari I’adatu al-lslam itu adalah memperbaharui kembali cara pandang dalam menjawab problematika yang berkembang dengan kembali kepada al-Quran dan al-Hadis. yakni sebuah keinginan untuk kembali kepada ajaran Islam yang murni dengan merujuk kepada al-Quran dan Hadis, serta membuang jauh-jauh sikap taklid. Dan salah satu ormas yang melakukan pembaharuan adalah Persatuan Islam (PERSIS). Persatuan islam berdiri pada permulaan tahun 1920-an. Tepatnya tanggal 12 september 1923 di Bandung. Idenya bermula dari seorang H. Zamzam Ia bersama teman dekatnya, H. Muhammad Yunus dari sebuah kegiatan diskusi keagamaan. Persatuan Islam (PERSIS) memiliki orientasi pemikiran yang khas dengan menempatkan dirinya sebagai paham keagamaan islam bersifat puritan, adapun karakteristik kajian hadis dalam ormas Persis atau bisa dibilang cara dakwah dalam penyebaran islam yakni dengan mengadakan pertemuan-pertemuan umum, tabligh, khutbah, kelompok studi, tadarus, pendirian sekolah-sekolah (pesantren), penerbitan majalah-majalah dan kitab-kitab. Adapun perkembangan ormas ini dalam menyebarkan dakwah islam pun tak terlepas dari peran tokoh-tokoh PERSIS yang juga banyak menghasilkan karya-karya terkait dalam bidang kajian Hadis. \u0000Kata Kunci : Kajian Hadis; PERSIS; Puritan; karya tokoh.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"155 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79579556","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 : 2021-02-28DOI: 10.54625/elfurqania.v7i01.4265
Rita Desrianti
Abstrak Tradisi Ngidu Urasan merupakan suatu interaksi yang dilakukan oleh masyarakat di Desa Surulangun kecamatan rawas ulu kabupaten muratara yang menjalankan tradisi ngidu urasan sebagai amalan untuk menolong orang yang sakit dengan perantara Daun Rambutan yang dibacakan ayat al-Qur`an. Bahwa sebelumnya banyak pola interaksi dengan al-Qur`an yang dilakukan masyarakat muslim seperti membaca, menghafal, azimat, syifa` dan lain sebagainya. Jadi untuk mengetahui lebih lanjut tentang tradisi ini, maka dalam artikel ini peneliti akan mengunakan Studi Living Qur`an untuk membedah tema tersebut agar supaya teks al-Qur`an itu benar-benar hidup di masyarakat desa surulangun dengan mengunakan pendekatan kualitatif dan jenis penelitian deskriptif kualitatif non partisipan yaitu dengan cara Dokumentasi dan wawancara secara mendalam kepada informan tentang pengamalan tradisi ngidu urasan untuk mengumpulkan data dari tempat lokasi penelitian agar dapat mengambarkan dan menganalisis suatu hasil penelitian. Adapun fokus penelitian ini terpusat kepada masyarakat desa surulangun yang menyakini bahwa tradisi ngidu urasan sebagai obat. penelitian ini menyimpulkan bahwa tradisi ngidu urasan ini berasal dari nenek moyang terdahulu dan atas dasar keyakinan dan kepercayaan para masyarakatnya kepada para tokoh (pengidu) yang melakukan ngidu urasan. Pengidu urasan mempunyai amalan tersendiri dengan mengunakan daun rambutan yang dibacakan ayat suci al-Qur`an seperti al-Fatihah, An-Nass, al-Ikhlas, al-Falaq, ayat Qursi, Sholawat Nabi, al-Zalzalah sebagai medium pengobatan terhadap penyakit demam, panas tinggi dan gangguan makhluk halus. Sehingg angidu urasan menjadi kajian dlam studi living qur`an yaitu al-Qur`an yang hidup disuatu masyarakat dan berfungsi sebagai obat penyembuhan. Kata Kunci :Ngidu Urasan, Masyarakat Surulangun, Studi Living Qur`an. Abstract The Ngidu Urasan tradition is an interaction carried out by the community in Surulangun Village, Rawas Ulu District, Muratara Regency who carries out the tradition of Ngidu Urasan as a practice to help people who are sick with the intermediary of Rambutan leaves which are read the verses of the Qur'an. Whereas previously there were many patterns of interaction with the Koran that were carried out by the Muslim community such as reading, memorizing, amulet, syifa` and so on. So to find out more about this tradition, in this article the researcher will use the Living Qur`an Study to dissect the theme so that the al-Qur'an text really lives in the Surulangun village community by using a qualitative approach and descriptive type of research. qualitative non-participants, namely by means of documentation and in-depth interviews with informants about the practice of the ngidu urasan tradition to collect data from the research location in order to describe and analyze a research result. And the focus of this research is centered on the people of Surulangun village who believe that the tradition of ngidu urasan is a me
{"title":"TRADISI “NGIDU URASAN” STUDI LIVING QUR`AN DI DESA SURULANGUN","authors":"Rita Desrianti","doi":"10.54625/elfurqania.v7i01.4265","DOIUrl":"https://doi.org/10.54625/elfurqania.v7i01.4265","url":null,"abstract":"Abstrak \u0000Tradisi Ngidu Urasan merupakan suatu interaksi yang dilakukan oleh masyarakat di Desa Surulangun kecamatan rawas ulu kabupaten muratara yang menjalankan tradisi ngidu urasan sebagai amalan untuk menolong orang yang sakit dengan perantara Daun Rambutan yang dibacakan ayat al-Qur`an. Bahwa sebelumnya banyak pola interaksi dengan al-Qur`an yang dilakukan masyarakat muslim seperti membaca, menghafal, azimat, syifa` dan lain sebagainya. Jadi untuk mengetahui lebih lanjut tentang tradisi ini, maka dalam artikel ini peneliti akan mengunakan Studi Living Qur`an untuk membedah tema tersebut agar supaya teks al-Qur`an itu benar-benar hidup di masyarakat desa surulangun dengan mengunakan pendekatan kualitatif dan jenis penelitian deskriptif kualitatif non partisipan yaitu dengan cara Dokumentasi dan wawancara secara mendalam kepada informan tentang pengamalan tradisi ngidu urasan untuk mengumpulkan data dari tempat lokasi penelitian agar dapat mengambarkan dan menganalisis suatu hasil penelitian. Adapun fokus penelitian ini terpusat kepada masyarakat desa surulangun yang menyakini bahwa tradisi ngidu urasan sebagai obat. penelitian ini menyimpulkan bahwa tradisi ngidu urasan ini berasal dari nenek moyang terdahulu dan atas dasar keyakinan dan kepercayaan para masyarakatnya kepada para tokoh (pengidu) yang melakukan ngidu urasan. Pengidu urasan mempunyai amalan tersendiri dengan mengunakan daun rambutan yang dibacakan ayat suci al-Qur`an seperti al-Fatihah, An-Nass, al-Ikhlas, al-Falaq, ayat Qursi, Sholawat Nabi, al-Zalzalah sebagai medium pengobatan terhadap penyakit demam, panas tinggi dan gangguan makhluk halus. Sehingg angidu urasan menjadi kajian dlam studi living qur`an yaitu al-Qur`an yang hidup disuatu masyarakat dan berfungsi sebagai obat penyembuhan. \u0000Kata Kunci :Ngidu Urasan, Masyarakat Surulangun, Studi Living Qur`an. \u0000Abstract \u0000The Ngidu Urasan tradition is an interaction carried out by the community in Surulangun Village, Rawas Ulu District, Muratara Regency who carries out the tradition of Ngidu Urasan as a practice to help people who are sick with the intermediary of Rambutan leaves which are read the verses of the Qur'an. Whereas previously there were many patterns of interaction with the Koran that were carried out by the Muslim community such as reading, memorizing, amulet, syifa` and so on. So to find out more about this tradition, in this article the researcher will use the Living Qur`an Study to dissect the theme so that the al-Qur'an text really lives in the Surulangun village community by using a qualitative approach and descriptive type of research. qualitative non-participants, namely by means of documentation and in-depth interviews with informants about the practice of the ngidu urasan tradition to collect data from the research location in order to describe and analyze a research result. And the focus of this research is centered on the people of Surulangun village who believe that the tradition of ngidu urasan is a me","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"78 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83412361","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 : 2021-02-28DOI: 10.54625/elfurqania.v7i01.4385
Abdul Syukkur
The difference in opinion between Ahlus sunnah wal jamaah and Muktazilah has reached the point of misleading one another. Thus, reference sources for one sect will not be used as a reference for other sects, but this is not the case with al-Kashsha>f which is the work of Muktazilah which is the reference for the ulama-Ahlussunnah wal Jamaah. This article examines the book al-Kashsha>f by al-Zamakhshari> al-Mu'tazili>, its writing background, the biography of the author, the characteristics of the book al-Kashsha>f, its advantages and disadvantages, the interpretation which is the point of criticism of Ahlussunnah wal Jamaah, and Appreciation of Ulama Ahlussunnah wal Jamaah for al-Kashsha>f. Keywords: Al-Kashsha>f, al-Zamakhshari>, Muktazilah, Ahlussunnah wal Jamaah.
{"title":"Membedah Al-Kashsha<F; Karya Muktazilah Yang Menjadi Rujukan Ahlussunah Wal Jamaah","authors":"Abdul Syukkur","doi":"10.54625/elfurqania.v7i01.4385","DOIUrl":"https://doi.org/10.54625/elfurqania.v7i01.4385","url":null,"abstract":"The difference in opinion between Ahlus sunnah wal jamaah and Muktazilah has reached the point of misleading one another. Thus, reference sources for one sect will not be used as a reference for other sects, but this is not the case with al-Kashsha>f which is the work of Muktazilah which is the reference for the ulama-Ahlussunnah wal Jamaah. This article examines the book al-Kashsha>f by al-Zamakhshari> al-Mu'tazili>, its writing background, the biography of the author, the characteristics of the book al-Kashsha>f, its advantages and disadvantages, the interpretation which is the point of criticism of Ahlussunnah wal Jamaah, and Appreciation of Ulama Ahlussunnah wal Jamaah for al-Kashsha>f. \u0000Keywords: Al-Kashsha>f, al-Zamakhshari>, Muktazilah, Ahlussunnah wal Jamaah.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"568 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84445656","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 : 2021-01-01DOI: 10.14421/esensia.v22i1.2800
M. Pabbajah
Islam and indigenous tradition in Indonesia have long established interconnected relations in both social and ritual practices. This study elaborates on the Islamic construction of the indigenous Bugis-Makassar tradition. The “Haji Bawakaraeng” is one the familiar practice and is believed to exist in the South Sulawesi region. Term Haji Bawakaraeng is a religious practice contained with local Muslim beliefs carried out on Mount Bawakaraeng. This research uses a descriptive qualitative approach with data collection done through observation, interviews, and documentation studies. This study finds that the Bugis-Makassar habit of carrying out a series of rituals on the summit of Mount Bawakaraeng is an old belief facing the process of negotiation and adaptation to the teachings of Islam. The presence of the term Hajj as an Islamic construction and Bawakaraeng as a local cultural construction is the result of the construction of Islam on the local beliefs of the Buginese-Makassarnese. In addition, this study also illustrates the dynamics of the inclusion of Islam in South Sulawesi as a variative and authentic inclusion. Finally, this study explains the diversity of the Bugis-Makassar people which tends to change from indigenous traditions to religious practices due to the ongoing construction of Islam. This paper recommends the need for further studies on the issue of religious and cultural relations at the micro level to see the dynamics of changing socio-religious practices in the community.
{"title":"From the Indigeneous to the Religious Practices: Islamic Construction of the Local Tradition in South Sulawesi, Indonesia","authors":"M. Pabbajah","doi":"10.14421/esensia.v22i1.2800","DOIUrl":"https://doi.org/10.14421/esensia.v22i1.2800","url":null,"abstract":"Islam and indigenous tradition in Indonesia have long established interconnected relations in both social and ritual practices. This study elaborates on the Islamic construction of the indigenous Bugis-Makassar tradition. The “Haji Bawakaraeng” is one the familiar practice and is believed to exist in the South Sulawesi region. Term Haji Bawakaraeng is a religious practice contained with local Muslim beliefs carried out on Mount Bawakaraeng. This research uses a descriptive qualitative approach with data collection done through observation, interviews, and documentation studies. This study finds that the Bugis-Makassar habit of carrying out a series of rituals on the summit of Mount Bawakaraeng is an old belief facing the process of negotiation and adaptation to the teachings of Islam. The presence of the term Hajj as an Islamic construction and Bawakaraeng as a local cultural construction is the result of the construction of Islam on the local beliefs of the Buginese-Makassarnese. In addition, this study also illustrates the dynamics of the inclusion of Islam in South Sulawesi as a variative and authentic inclusion. Finally, this study explains the diversity of the Bugis-Makassar people which tends to change from indigenous traditions to religious practices due to the ongoing construction of Islam. This paper recommends the need for further studies on the issue of religious and cultural relations at the micro level to see the dynamics of changing socio-religious practices in the community.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"147 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83803064","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 : 2021-01-01DOI: 10.14421/esensia.v22i1.2804
S. Suheri, R. Adawiah, Ahmed Sarjoon Razick, H. Jubba
The presence of Islam in the Bugis Bone tribe not only changes people's beliefs but also traditional activities such as wedding rituals, mappalili (traditional ceremonies before planting rice), guarding arajang (heirlooms). The positions of Bissu, who is an indigenous leader, are very influential in the Bugis Bone community, but nowadays, its existence is discredited by the presence of Islamic hegemony. This research focuses on the transformation of the perseverance of Bissu in the leadership of traditional rituals in the Bugis Bone Tribe, before and after interacting with Islamic religious values. This study uses a descriptive method that describes the social conditions in the life of Bissu, by observation and interview techniques to the Bissu, Muslim leaders, and cultural actor. This study found the fact that the existence of Islam had a dominant influence on the social status of Bissu, which resulted in their role as leaders of traditional rituals being less respected by the community. The role of Bissu in daily activities has become less involved because it has been replaced by the values of religious puritanism. The government needs to educate the history of Bissu and the cultural traditions of Bone to the public and young generation.
{"title":"Bissu on Contesting Indigeneity with Islamic Puritanism in the Sacred Arena","authors":"S. Suheri, R. Adawiah, Ahmed Sarjoon Razick, H. Jubba","doi":"10.14421/esensia.v22i1.2804","DOIUrl":"https://doi.org/10.14421/esensia.v22i1.2804","url":null,"abstract":"The presence of Islam in the Bugis Bone tribe not only changes people's beliefs but also traditional activities such as wedding rituals, mappalili (traditional ceremonies before planting rice), guarding arajang (heirlooms). The positions of Bissu, who is an indigenous leader, are very influential in the Bugis Bone community, but nowadays, its existence is discredited by the presence of Islamic hegemony. This research focuses on the transformation of the perseverance of Bissu in the leadership of traditional rituals in the Bugis Bone Tribe, before and after interacting with Islamic religious values. This study uses a descriptive method that describes the social conditions in the life of Bissu, by observation and interview techniques to the Bissu, Muslim leaders, and cultural actor. This study found the fact that the existence of Islam had a dominant influence on the social status of Bissu, which resulted in their role as leaders of traditional rituals being less respected by the community. The role of Bissu in daily activities has become less involved because it has been replaced by the values of religious puritanism. The government needs to educate the history of Bissu and the cultural traditions of Bone to the public and young generation.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"22 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80769487","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 : 2021-01-01DOI: 10.14421/esensia.v22i1.2705
A. Atabik
This article aims to examine problems related to metaphors (majāz) found in the Qur’an which were debated by scholars of Arabic literatures during the classic times. Majāz, opposed to ḥaqīqah, is a part of the Qur'an language styles which triggers theological debates among its supporters. This article used a qualitative approach, through library research, with a comprehensive and comparative analysis method among supporters of theological sects in understanding the problems of majāz in the Qur'an. The results of this study indicated that the debates on the issue raises three opinions in theological sects; Firstly, the Ẓahirī and Salafi sects reject the existence of majāz in the Qur'an. They refuse the interpretations of things that are not standardized in the text of the Qur'an. Secondly, the Mu'tazilah sect is exaggerated in accepting majāz and attacking other theological sects that are inconsistent with their interpretations of the text. Thirdly, the Ash’arī sect which is more moderate in confirming majāz. The starting point of their debates over majāz in the Qur'an is the difference in analysis and conclusions about the origin of language. The Ẓahirī and Salafi groups conclude that language is solely a gift from God, so there should be no change in terms of meaning. The Mu'tazilah believes that language is an invention and human power, that’s why a word may have more than one meaning. Whilst, the Ash’arī argues that language is indeed a human creativity, but it cannot be denied that God also plays a role in giving human abilities, so there are other possible meanings of a word
本文旨在探讨古兰经中的隐喻问题(majāz)，这是古典时期阿拉伯文学学者争论的问题。Majāz，相对于ḥaqīqah，是古兰经语言风格的一部分，这引发了其支持者之间的神学辩论。本文采用定性研究的方法，通过图书馆研究，结合各教派支持者的综合比较分析方法，来理解《古兰经》中majāz的问题。本研究结果表明，在神学派别中，关于这一问题的争论产生了三种观点;首先，Ẓahirī和萨拉菲派拒绝《古兰经》中majāz的存在。他们拒绝对古兰经文本中没有标准化的东西的解释。其次，穆太齐拉教派夸大地接受majāz并攻击与他们对经文的解释不一致的其他神学教派。第三，Ash ' ar '教派，在确认majāz上更为温和。他们对《古兰经》majāz的争论的出发点是对语言起源的分析和结论的不同。Ẓahirī和萨拉菲派认为语言完全是上帝赐予的礼物，所以在意义上不应该有任何改变。Mu'tazilah认为语言是人类的发明和力量，这就是为什么一个词可能有不止一个意思。同时，《阿什阿尔》认为语言确实是人类的创造力，但不可否认的是，上帝也在赋予人类能力方面发挥了作用，所以一个词还有其他可能的含义
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Pub Date : 2020-10-31DOI: 10.14421/esensia.v21i2.2307
Mukhamad Agus Zuhurul Fuqohak
Sunnatullah is one of the terms appearing in the Qur’an. It is appropriate that there is no contention in achieving its meaning, as is the case of expressive terms such as the word women and people and others. It is often the problem and disturbance in the difference between Sunnah Ilâhiyyah Ijtimâ’iyyah and Sunnah Kauniyyah Thobî’iyyah. So, the difference between them must be made. And this research clearly reveals that difference. This research used the method of analysis and comparison, as this analyzes what is in Tafsîr Al-Manar by Muhammad Rashid Ridha and in Tafsîr Al-Jawâhir by Tantawi Jauhari. This research also compares Sunnah Ilâhiyyah Ijtimâ’iyyah and Sunnah Thobî’iyyah until the difference between them is clear.This research results that Sunnah Ilâhiyyah Ijtimâ’iyyah relates to the human being only in terms of their intention, and Sunnah Kauniyyah Thobî’iyyah is not related to their willing, but rather the provisions of cosmic bodies and natures. Sunnah Ilâhiyyah Ijtimâ’iyyah appears on Tafsîr al-Mannâr by M Rasyid Ridha, and Sunnah Kauniyyah Thobî’iyyah appears on Tafsîr al-Jawâhir by Tantawi Jauhari. The benefit of this research is realizing the reality of the difference between both of them and their effect on Tafsîr al-Mannâr in relation to Sunnah Ilâhiyyah Ijtimâ’iyyah and Tafsîr al-Jawâhir in relation to Sunnah Kauniyyah Thobî’iyyah.
{"title":"Investigating the difference between Sunnatullah and Sunnah Kauniah and their effect on al-Qur’an interpretation (A comparative study between Tafsir Al-Manar and Tafsir al-Jawâhir)","authors":"Mukhamad Agus Zuhurul Fuqohak","doi":"10.14421/esensia.v21i2.2307","DOIUrl":"https://doi.org/10.14421/esensia.v21i2.2307","url":null,"abstract":"Sunnatullah is one of the terms appearing in the Qur’an. It is appropriate that there is no contention in achieving its meaning, as is the case of expressive terms such as the word women and people and others. It is often the problem and disturbance in the difference between Sunnah Ilâhiyyah Ijtimâ’iyyah and Sunnah Kauniyyah Thobî’iyyah. So, the difference between them must be made. And this research clearly reveals that difference. This research used the method of analysis and comparison, as this analyzes what is in Tafsîr Al-Manar by Muhammad Rashid Ridha and in Tafsîr Al-Jawâhir by Tantawi Jauhari. This research also compares Sunnah Ilâhiyyah Ijtimâ’iyyah and Sunnah Thobî’iyyah until the difference between them is clear.This research results that Sunnah Ilâhiyyah Ijtimâ’iyyah relates to the human being only in terms of their intention, and Sunnah Kauniyyah Thobî’iyyah is not related to their willing, but rather the provisions of cosmic bodies and natures. Sunnah Ilâhiyyah Ijtimâ’iyyah appears on Tafsîr al-Mannâr by M Rasyid Ridha, and Sunnah Kauniyyah Thobî’iyyah appears on Tafsîr al-Jawâhir by Tantawi Jauhari. The benefit of this research is realizing the reality of the difference between both of them and their effect on Tafsîr al-Mannâr in relation to Sunnah Ilâhiyyah Ijtimâ’iyyah and Tafsîr al-Jawâhir in relation to Sunnah Kauniyyah Thobî’iyyah.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"6 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85278067","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 : 2020-10-30DOI: 10.14421/ESENSIA.V21I2.2234
Fawaizul Umam
AbstractReligious freedom is one type of human rights which caused major resistance to the universalism claim of human rights in Muslim countries. This article attempted to describe why that resistance arose and how Islam should reconceptualize religious freedom. The religious freedom issues are important to be explored in the context of contemporary Islamic studies because its value and scope tended to be limited in the Islamic conservatism discourse. One of the issues is the fallacy in categorizing the apostasy (riddah)—a non-derogable right—verdicted as a blasphemy in Islam. By reconceptualizing the Islamic meaning of religious freedom, this study applied document analysis to enrich the contemporary Islamist studies, especially to postulate the significant relationship between Islam and human rights and to argue that Islam actually legitimized religious freedom as one of the non-derogable rights.
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