Environmental education has not been studied in Islamic boarding schools, so students do not maintain cleanliness and do not understand the meaning of environmental education. In contrast, environmental education is a teaching of Islam. Recently, much research that combines environmental education with Sufism teachings is still not widely done. This study aims to describe environmental education from an Islamic point of view, especially from a Sufism perspective. Qualitative research with a systematic literature review was employed in this study. Three steps consisted of planning, conducting, and reporting were geared to collect the data. The results indicated that 1) Sufism taught environmental ethics. As a result, students had more noble character because Sufism covered various aspects of human activities; 2) The environment functioned as a verse (a sign of God's greatness), as material for reflection (tafakur) to take lessons and media to fulfill human needs, as a manifestation of God's form, and as a means for God to introduce Himself to humans; 3) Allah SWT created his creation for two purposes. Those are a servant of Allah SWT and as caliphs on earth, so the people always seek knowledge to recognize Allah (ma'rifatullah); and 4) the scope of environmental education in the perspective of Sufism included the physical realm, the spiritual realm, the realm of sentences, and the nature of God's substance. Sufism is needed to establish human morals toward the environment so that humans sincerely preserve and do not damage the environment. This is based on the nature of compassion for the environment as a manifestation of the nature of the mercy of God's womb. The ultimate goal is that humans reach the highest degree, which is knowing God (ma'rifatullah). Environmental education belum dipelajari di pesantren sehingga santri kurang menjaga kebersihan dan belum memahami makna environmental education. Padahal environmental education merupakan ajaran agama Islam. Pada saat ini, penelitian yang mengkombinasi environmental education dengan ajaran tasawuf masih belum banyak dilakukan. Penelitian ini bertujuan untuk mendeskripsikan pendidikan lingkungan dari sudut pandang Islam khususnya dari perspektif tasawuf. Penelitian ini merupakan penelitian kualitatif with systemtic literature review. The procedures consist of three steps. They are planning, conducting, and reporting. Hasil penelitian ini menunjukkan bahwa 1) ajaran tasawuf mengajarkan etika lingkungan agar manusia semakin berakhlak mulia karena tasawuf mencakup berbagai aspek kegiatan manusia, 2) lingkungan berfungsi sebagai ayat (tanda kebesaran Allah), sebagai bahan renungan (tafakur) guna mengambil hikmah dan pelajaran, media untuk pemenuhan kebutuhan manusia, sebagai manifestasi dari wujud Tuhan serta sebagai sarana Tuhan mengenalkan diri-Nya pada manusia, 3) manusia diciptakan oleh Allah SWT pada dasarnya memiliki dua peran yaitu sebagai hamba Allah SWT dan sebagai khalifah di muka bumi agar
伊斯兰寄宿学校没有学习环境教育，所以学生不保持清洁，不理解环境教育的意义。相比之下，环境教育是伊斯兰教的一种教学。最近，许多将环境教育与苏菲主义教义结合起来的研究仍未得到广泛开展。本研究旨在从伊斯兰教的角度，特别是苏菲主义的角度来描述环境教育。本研究采用质性研究及系统的文献回顾。计划、执行和报告三个步骤是为了收集数据。结果表明:1)苏菲主义教授环境伦理。因此，苏菲主义涵盖了人类活动的各个方面，使学生的品格更加高尚;2)环境的功能是诗句(上帝伟大的标志)，是反思的材料(tafakur)，以吸取教训，满足人类需要的媒介，是上帝的形式的表现，是上帝向人类介绍自己的手段;3)真主SWT创造他的创造物有两个目的。他们是真主的仆人，是地球上的哈里发，所以人们总是寻求知识来认识真主(ma'rifatullah);苏菲主义视野下的环境教育范围包括物质领域、精神领域、句子领域和神的本质。需要苏菲主义来建立人类对环境的道德，使人类真诚地保护环境，不破坏环境。这是基于对环境的同情的本质，作为上帝子宫仁慈本质的表现。最终的目标是人类达到最高的境界，即认识真主(ma’rifatullah)。环境教育belum dipelajari di pesantrei sehinga santri kurang menjaga kebersihan dan belum memahami makna环境教育。Padahal环境教育merupakan ajaran agama Islam。环境教育，环境教育，环境教育，环境教育，环境教育。Penelitian ini bertujuan untuk mendeskripsikan pendididikan lingkungan dari sudut pandang Islam khususnya dari perspective tasawuf。Penelitian的翻译结果:Penelitian的翻译结果:Penelitian的翻译结果:这个程序包括三个步骤。他们负责计划、指挥和报告。Hasil penelitian ini menunjukkan bahwa 1) ajaran tasawuf mengajarkan etika lingkungan agar manusia semakin berakhlak mulia karena tasawan menakup berbagai askikian askikian, 2) lingkungan berfungsi sebutuhan ayat (tanda kebesaran Allah)， sebagai bahanrenungan (tafakur) guna mengambil hikmah dan pelajaran，媒体untuk pemenuhan kebutuhan manusia, sebagai manifestasi dari wujud Tuhan serta sebagai sarana tuhanmengenalkan diri-Nya pada manusia，3)对安拉的预测，对安拉的预测，对安拉的预测，对安拉的预测，对安拉的预测，对安拉的预测，对安拉的预测，对安拉的预测，对安拉的预测，对安拉的预测，对安拉的预测。Tasawuf diperlukan dalam pembentukan akhlak - manusia terhadap lingkungan seingga manusia secara ikhlas menjaga kelestarian lingkungan dan agar tidak berbuat kerusakan lingkungan。哈尔尼·迪达萨里·拉赫曼·拉希姆·安拉。土族语:土族语:土族语:土族语:土族语:土族语:土族语。
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This article attempts to fill a research gap on the development of Islam in Mindanao, Southern Philippines, in the 19th century, where Muslim traditions in the region were well established and connected with Muslim intellectuals in other Islamic worlds. This relates mainly to a set of primary sources of Islamic manuscripts recently discovered by scholars such as Gallop, Fathurrahman, and Kawashima in the Mindanao area, which previously belonged to a local Maranao ‘ulamā’, named Shaykh Aleem Ulomuddin Said. This collection of manuscripts is written in three languages: Malay, Arabic, and Maranao, which contains various fields (al-Qur’ān studies, ḥadīth, tafsir, tasawuf, prayer, and ajimat, akidah and theology, and Arabic morphology). Using a qualitative approach and philological research methods, the findings of this study indicate that these Islamic manuscripts show the close relationship of Mindanao Muslim networks during the 18th and 19th centuries with their other Malay counterparts, such as those in Aceh, Banten, Cirebon, and Minangkabau. It also confirmed its network with the wider Islamic world in the Middle East region (Mecca, Medina, and Yemen) through the Sufi order of Shaṭṭārīyah, and influenced the intellectual tradition until the 19th century. Artikel ini mencoba mengisi gap research yang sangat terbatas tentang perkembangan Islam di Mindanao, Filipina Selatan pada abad ke-19 dimana tradisi Muslim di wilayah tersebut sudah mapan dan terhubung dengan intelektual Muslim di dunia Islam lainnya. Ini terutama berkaitan dengan satu set sumber utama manuskrip Islam yang baru-baru ini ditemukan oleh cendikiawan seperti Gallop, Fathurahman, dan Kawashima di daerah Mindanao, yang sebelumnya milik seorang ‘ulamā lokal Maranao, yang bernama Syaikh Aleem Ulomuddin Said. Koleksi manuskrip ini ditulis dengan tiga bahasa yaitu bahasa Melayu, Arab, dan Maranao yang berisi berbagai bidang (studi al-Qur’ān, ḥadīth, tafsir, tasawuf, doa dan ajimat, akidah dan teologi, serta morfologi Arab). Dengan menggunakan pendekatan kualitatif dan metode penelitian filologi, temuan penelitian ini menunjukkan bahwa manuskrip-manuskrip Islam ini menunjukkan hubungan erat jaringan Muslim Mindanao selama abad ke-18 dan 19 dengan rekan-rekan Melayu mereka lainnya seperti di Aceh, Banten, Cirebon, dan Minangkabau. Hal ini juga menegaskan jaringan mereka dengan dunia Islam yang lebih luas, lebih khusus lagi dengan wilayah Timur Tengah (Mekah, Madinah, dan Yaman) melalui tarekat Sufi Shaṭṭārīyah, dan berpengaruh terhadap tradisi intelektual sampai abad ke-19.
本文试图填补19世纪菲律宾南部棉兰老岛伊斯兰教发展的研究空白，该地区的穆斯林传统已经建立起来，并与其他伊斯兰世界的穆斯林知识分子联系在一起。这主要与最近由Gallop、Fathurrahman和Kawashima等学者在棉兰老岛地区发现的一组伊斯兰手稿的主要来源有关，这些手稿以前属于当地的马拉瑙“ulamna”，名叫Shaykh Aleem Ulomuddin Said。这本手稿集是用马来语、阿拉伯语和马拉瑙语三种语言写成的，其中包含了各种领域(古兰经ān研究，ḥadīth, tafsir, tasawuf，祈祷，和ajimat, akidah和神学，以及阿拉伯形态学)。利用定性方法和语言学研究方法，本研究的结果表明，这些伊斯兰手稿显示了18世纪和19世纪棉兰老岛穆斯林网络与其他马来同行的密切关系，如亚齐、万丹、希勒本和米南卡保的穆斯林网络。它还通过Shaṭṭārīyah的苏菲教团确认了它与中东地区(麦加、麦地那和也门)更广泛的伊斯兰世界的网络，并影响了直到19世纪的知识传统。Artikel ini mencoba mengisi gap research yang sangat terbatas tentang perkembangan Islam di Mindanao，菲律宾，Selatan pada abad ke-19 dimana tradisi Muslim di wilayah tersebut sudah mapan dan terhubung dengan知识分子Muslim di dunia Islam lainnya。Ini terutama berkaitan dengan研究集sumber utama manuskrip伊斯兰杨baru-baru Ini ditemukan oleh pokalchuk cendikiawan seperti疾驰,Fathurahman,丹川岛di daerah棉兰老岛,杨sebelumnya milik seorang”乌兰ālokal Maranao,杨记者Syaikh阿Ulomuddin说。Koleksi manuskrip ini ditulis dengan tiga bahasa yitu bahasa Melayu, arabic, dan Maranao yang berisi berbagai bidang (studi al-Qur ' ān， ḥadīth, tafsir, tasawuf, doa dan ajimat, akidah dan teologi, serta morfologi arabic)。登干，孟古纳干，潘德加丹，kalitatif danmetode penelitian filologi, teman penelitian ini menunjukkan bahwa manuskrip- manuskp伊斯兰教，menunjukkan hubungan erjingan穆斯林，棉兰老岛，selama - akke -18丹，登干，rekan-rekan Melayu mereka lannya seperti di亚齐，万丹，锡伯恩，丹米南卡保。halini juga menegaskan jaringan mereka dengan dunia Islam yang lebih luas, lebih khusus lagi dengan wilayah Timur Tengah (Mekah, Madinah, dan Yaman) melalui tarekat Sufi Shaṭṭārīyah, dan berpengaruh terhadap tradisi知识分子sampai abad ke-19。
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Bustān al-Salāṭīn is a traditional Islamic text that tells about the history of Malay Islam, especially Aceh. Written in the 17th century by Shaykh al-Islām named Nūr al-Dīn al-Ranīrī (d. 1659), who was then under the rule of Sultan Iskandar Thani (1636-1641). This article discusses how Bustān represents the formation of the Aceh sultanate government system, the sultan who was in power when this manuscript was written, their political behavior, to the evidence of artifacts found based on information in the Bustān manuscript. The manuscript also contains 17th-century intellectual discourse as a marker of the early development of Islam in the Malay world. Reform of Muslim religious practices to change wujūdīyah Sufism. The preparation of Bustān was based on socio-religious conditions in the Aceh sultanate was advancing in the fields of politics and Islamic intellectual development. This article argues Bustān is not only a traditional Malay Islamic ancient text but more than that which can be proven archaeologically whose existence still exists today. Besides that, Bustān contributed to the pilgrimage tradition of the ‘auliyā’ where this practice is common in Java and other parts of the Muslim world. Bustān al-Salāṭīn adalah sebuah naskah tradisional Islam yang bercerita tentang sejarah Islam Melayu khususnya Aceh. Ditulis abad ke-17 oleh Syaikh al-Islām bernama Nūr al-Dīn al-Ranīrī (w. 1659) yang saat itu bawah kekuasaan Sultan Iskandar Thani (1636-1641). Artikel ini membahas bagaimana Bustān merepresentasikan pembentukan sistem pemerintahan kesultanan Aceh yang berkuasa saat naskah ini ditulis, perilaku politik mereka, hingga bukti artefak yang ditemukan berdasar informasi di dalam naskah Bustān. Naskah tersebut juga berisi wacana intelektual abad ke-17 sebagai penanda awal Islam berkembang di dunia Melayu. Reformasi praktik keagamaan umat Islam untuk mengubah sufism wujūdīyah. Penyusunan Bustān didasarkan pada kondisi sosial keagamaan yang pada saat itu kesultanan Aceh maju di bidang politik dan perkembangan intelektual Islam. Artikel ini berargumen bahwa Bustān bukan saja naskah kuno tradisional Islam Melayu, melainkan lebih dari itu yang dapat dibuktikan secara arkeologis yang keberadaannya masih ada sampai sekarang. Disamping itu Bustān berkontribusi pada tradisi ziarah para ‘auliyā’ dimana praktik ini lumrah terjadi di Jawa dan belahan dunia Muslim lainnya.
Bustān al-Salāṭīn是一个传统的伊斯兰文本，讲述马来伊斯兰教的历史，特别是亚齐。写于17世纪的谢赫al-Islām名为Nūr al- d n al- ran r '(公元1659年)，他当时在苏丹依斯干达·他尼(1636-1641)的统治下。本文讨论了Bustān如何代表亚齐苏丹政府体系的形成，撰写该手稿时掌权的苏丹，他们的政治行为，以及基于Bustān手稿中信息发现的文物的证据。手稿还包含了17世纪的知识分子话语，作为伊斯兰教在马来世界早期发展的标志。改革穆斯林宗教习俗，改变wujūdīyah苏菲主义。Bustān是根据亚齐苏丹国在政治和伊斯兰知识发展领域取得进展的社会宗教条件编写的。这篇文章认为Bustān不仅是传统的马来伊斯兰教古代文本，而且不仅仅是可以通过考古学证明的，它的存在至今仍然存在。除此之外，Bustān还促进了' auliyha '的朝圣传统，这种做法在爪哇和穆斯林世界的其他地区很常见。Bustān al-Salāṭīn adalah sebuah naskah传统伊斯兰教yang bercerita tentang sejarah伊斯兰教Melayu khususnya亚齐。diulis abad ke-17 oleh Syaikh al-Islām bernama Nūr al- d n al- ran r (w. 1659) yang saat itu bawah kekuasaan Sultan Iskandar Thani(1636-1641)。Artikel ini成员bahas bagaimana Bustān代表亚洲的pembentukan系统permerintahan kesultanan Aceh yang berkuasa saat naskah ini ditulis, peraku politik merika, hinga bukti artefak yang ditemukan berdasar informasi di dalam naskah Bustān。Naskah tersebut juga berisi wacana知识分子abad ke-17 sebagai penanda awal Islam berkembang di dunia Melayu。改革派keagamaan umat Islam untuk mengubah sufism wujūdīyah。Penyusunan Bustān didasarkan pada kondisi社会keagamaan yang pada saat itu kesultanan Aceh maju di bidang政治丹perkembangan知识分子伊斯兰教。Artikel ini berargumen bahwa Bustān bukan saja naskah kuno传统伊斯兰教Melayu, melainkan lebih dari itu yang dapat dibuktikan secara考古学yang keberadaannya masih ada sampai sekarang。Disamping itu Bustān berkontribusi pada tradisi ziarah para ' auliyya ' dimana praktik ini lumrah terjadi di Jawa dan belahan dunia Muslim lainnya。
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The terms believer, infidel and hypocrite, are types of humans in believing in the truth, these three qualities cannot be measured and cannot be seen, therefore explanations of these characteristics are needed, in this case the interpretation that will be used as a source of discussion is local interpretation. Javanese-speaking Indonesian. the type of research used is a literature study, in this study is the interpretation of al-Ibrīz with the interpretation of the Java-Pegon model, from the interpretation of the Java-Pegon will be analyzed using interactive data, the purpose of this discussion, in addition to preserving the interpretation with local Javanese culture also opens opportunities for understanding, other perspectives or new perspectives on these three traits. Istilah Mukmin, kafir dan munafik, merupakan jenis manusia dalam Istilah Mukmin, kafir dan munafik, merupakan jenis manusia dalam mempercayai kebenaran, ketiga sifat ini tidak bisa diukur dan tidak bisa terlihat, oleh sebab itu dibutuhkan penjelasan-penjelasan sifat-sifat tersebut, dalam hal ini tafsir yang kan digunakan sebagai sumber pembahasan adalah tafsir lokal Indonesia yang berbahasa Jawa. jenis penelitian yang digunakan adalah studi kepustakaan, dalam kajian ini ialah tafsīr al-Ibrīz dengan penafsiran model Jawa-Pegon, dari penafsiran Jawa-Pegon tersebut nantinya akan dianalisis menggunakan data interaktif, tujuan dari pembahasan ini, selain pelestarian tafsir dengan budaya lokal jawa juga membuka peluang adanya pemahaman, perpektif lain atau perpektif baru terhadap ketiga sifat tersebut.
信仰者，异教徒和伪君子，是人类信仰真理的类型，这三种品质不能被测量，也不能被看到，因此需要对这些特征进行解释，在这种情况下，将被用作讨论来源的解释是当地解释。Javanese-speaking印尼。本研究使用的研究类型是文献研究，在本研究中是对al- ibrbruz的解释与Java-Pegon的解释模型，从Java-Pegon的解释中将使用交互数据进行分析，本讨论的目的，除了保留与当地爪哇文化的解释也打开了理解的机会，其他视角或新视角对这三个特征。Istilah Mukmin, kafir dan munafik, merupakan jenis manusia dalam istiir dan munafik, merupakan jenis manusia dalam成员，ketiga sifat ini tidak bisa diukur dan tidak bisa terlihat, oleh sebab itu dibutuhkan penjelasan sifat-sifat tersebut, dalam hal ini tafsir yang kan digunakan sebagai sumber pembahasan adalah tafsir印尼当地居民yang berbahasa爪哇语。jenis penelitian yang digunakan adalah studi kepustakaan, dalam kajian ini ialah tafs . r al- ibrj . z dengan penafsian模型jawa - pegon, dari penafsian jawa - pegon tersebut nantinya akan dianandianakan数据交互，tujuan dari pembahasan ini, selain巴勒斯坦tafsir dengan budaya本地javajuga membuka peluang adanya pemahaman, perktif laau perktif baru terhadap ketiga sifat tersebut。
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Pub Date : 2022-03-30DOI: 10.14421/skijic.v5i1.2174
Sukron Kamil
Religion, at least in the practice in history, even as the concept understood by some of the adherents has the power of uniting and disuniting. Even so, conceptually as proven in most of its historical practices, harmony in Islam is emphasized both internally among Muslims and between Muslims with the adherents of other religions. Among Muslims, harmony can be seen from the concept of ikhtilâf and ukhuwwah Islâmiyyah, while the harmony with adherents of other religions can be seen from the freedom of religion and pluralism as the basis. From the view of the Qur’an, pluralism or religious diversity is sunnatullah (law of nature); the emphasis in Islam on inter religious dialogs is for the purpose of knowing one another, communicate and cooperation (civic pluralism); and also, the view of theological pluralism, where in Islam there are many Islamic scholars who acknowledge salvation (the possibility of entering heaven) to adherents of other religions. However, keeping in mind that theological pluralism is denied by the majority of Islamic scholars, then inter-religious harmony is more probable to be based on civic pluralism and freedom of religion. In Islam, not only freedom of religion is acknowledged but the freedom to be atheist is also acknowledged as long as it doesn’t create chaos; non-recognition of death penalty for apostates by some scholars; the basis of the syari’a in Islam is the general benefit (public); and the acknowledgement of the same political and economic rights among Muslims and non-Muslims.
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This article aims to explain how the development of salafi’s exegesis from the classical era to the contemporary era which is currently starting to enter online media spaces such as Youtube. In particular, the author wants to reveal how the change in the concept of al-walā' wa al-barā' which is the basic religious foundation has turned into a basis for carrying out a political-jihad movement by the salafi group, while in answering this question the author uses a historical criticism approach, namely tracing how history the emergence of the salafi then the history of the development of interpretation among them. Next is the hermeneutic approach, which is to analyze the context of the lectures from the preachers of the Masjid Mujahidi TV channel and the context of the audience.The author concludes that the development of salafi’s exegesis is inseparable from the emergence of the works of Ibn Taymiyyah who are considered the most authoritative figures in discussing religion, including al-walā' wa al-barā', one of the works that has been used as a reference until now is Majmū'u al-Fatwā. In Indonesia, the salafi in expanding their religion is to use popular media such as Youtube, one channel that is very loud in voicing the notion of salafism is the Youtube channel of Masjid Mujahidin TV. In Indonesia, the salafi in expanding their religion is to use popular media such as Youtube, one channel that is very loud in voicing the notion of salafism is the Youtube channel of Masjid Mujahidin TV. the channel contains a lot of content that characterizes their teachings such as al-walā' wa al-barā'. But the fact is that gradually the concept of al-walā' wa al-barā' which was originally a dīniyyah concept for the salafis turned into the basis for the salafi jihadist movement. Artikel ini bertujuan untuk menjelaskan bagaimana perkembangan tafsir salafi dari era klasik hingga era kontemporer yang saat ini mulai memasuki ruang-ruang media online seperti Youtube. Adapun fokus dari kajian artikel ini adalah terkait konsep al-walā’ wa al-barā’ dalam pandangan para dai salafi online yang terunggah dalam channel Youtube Masjid Mujahidin TV. Secara khusus penulis hendak mengungkap bagaimana perubahan konsep al-walā’ wa al-barā’ yang merupakah landasan dasar keagamaan berubah menjadi landasan untuk melakukan gerakan jihad-politis oleh golongan salafi, sedangkan dalam menjawab pertanyaan tersebut penulis menggunakan pendekatan kritik historis, yaitu penelusuran bagaimana sejarah kemunculan salafi kemudian sejarah perkembangan tafsir dikalangan mereka. Berikutnya adalah pendekatan hermeneutik, yaitu menganalisis bagaimana konteks cramah dari para dai channel Masjid Mujahidi TV dan konteks para audiens. Berdasarkan dari hasil analisis penulis menyimpulkan bahwa perkembangan tafsir salafi tidak terlepas dari munculnya karya-karya Ibnu Taymiyyah yang dianggap sebagai tokoh paling otoritatif dalam membicarakan perihal keagamaan termasuk al-walā’ wa al-barā’, salah satu karya
本文旨在解释萨拉菲的训诂如何从古典时代发展到当代，并开始进入Youtube等网路媒体空间。作者特别想揭示的是，作为基本宗教基础的al- wali ' wa al- bari '概念的变化是如何成为萨拉菲派进行政治圣战运动的基础的，而在回答这个问题时，作者采用了历史批判的方法，即追溯萨拉菲派出现的历史，然后追溯他们之间解释的发展历史。接下来是解释学的方法，即分析穆斯林圣战者清真寺电视频道的传教士讲课的语境和听众的语境。作者的结论是，萨拉菲训诂学的发展与Ibn Taymiyyah的著作的出现是分不开的，Ibn Taymiyyah被认为是讨论宗教的最权威的人物，包括al- walha ' wa al- barha '，其中一部直到现在还被用作参考的作品是majmhi 'u al- fatwha。在印尼，萨拉菲派扩大宗教信仰的方式是利用Youtube等大众媒体，其中一个大力宣扬萨拉菲主义的频道是Masjid Mujahidin TV频道。在印尼，萨拉菲派扩大宗教信仰的方式是利用Youtube等大众媒体，其中一个大力宣扬萨拉菲主义的频道是Masjid Mujahidin TV频道。这个频道包含了许多具有他们教义特征的内容，比如al- wali ' wa al- bari '。但事实是，al- wali ' wa al- bari '这个概念最初是萨拉菲派的教义概念逐渐变成了萨拉菲圣战运动的基础。Artikel ini bertujuan untuk menjelaskan bagaimana perkembangan tafsir salafi dari era klasik hinga era kontemporer yang saat ini mulai memasuki runang - runang媒体在线独立于Youtube。Adapun fokus dari kajian artikel ini adalah terkait konsep al- wali ' wa al- bari ' dalam pandangan para dai salafi在线yangterunggah dalam频道Youtube清真寺圣战者电视。我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，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。Berikutnya adalah pendekatan hermeneutik, yitu menganalis bagaimana konteks cramah dari pardai频道，清真寺圣战者电视台和konteks pardi观众。我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，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。Di Indonesia sendiri kaum salafi dalam mengekspansi paham keagamaannya adalah dengan menggunakan媒体流行人物seperti Youtube, salah satu channel yang sangat lantang dalam menyuarakan paham salafisme adalah channel Youtube Masjid Mujahidin TV。Dalam频道tersebut banyak mengandung konten-konten yang mencirikan ajaran mereka seperti al- wali ' wa al- bari '。Namun nyatanya lambat laun konsep al- walha ' wa al- barha ' yang tadinya merupakan konsep duniyyah bagi kaum salafi berubaah menjadi dasar bagi pergerakan salafi jihadist。
{"title":"Tafsir Salafi Online di Indonesia; al-Walā’ wa al-Barā’ sebagai Landasan Pergerakan Salafi Jihadis","authors":"M. S. Latf Rahmatulloh, Durotul Ngazizah","doi":"10.33086/jic.v3i2.2650","DOIUrl":"https://doi.org/10.33086/jic.v3i2.2650","url":null,"abstract":"This article aims to explain how the development of salafi’s exegesis from the classical era to the contemporary era which is currently starting to enter online media spaces such as Youtube. In particular, the author wants to reveal how the change in the concept of al-walā' wa al-barā' which is the basic religious foundation has turned into a basis for carrying out a political-jihad movement by the salafi group, while in answering this question the author uses a historical criticism approach, namely tracing how history the emergence of the salafi then the history of the development of interpretation among them. Next is the hermeneutic approach, which is to analyze the context of the lectures from the preachers of the Masjid Mujahidi TV channel and the context of the audience.The author concludes that the development of salafi’s exegesis is inseparable from the emergence of the works of Ibn Taymiyyah who are considered the most authoritative figures in discussing religion, including al-walā' wa al-barā', one of the works that has been used as a reference until now is Majmū'u al-Fatwā. In Indonesia, the salafi in expanding their religion is to use popular media such as Youtube, one channel that is very loud in voicing the notion of salafism is the Youtube channel of Masjid Mujahidin TV. In Indonesia, the salafi in expanding their religion is to use popular media such as Youtube, one channel that is very loud in voicing the notion of salafism is the Youtube channel of Masjid Mujahidin TV. the channel contains a lot of content that characterizes their teachings such as al-walā' wa al-barā'. But the fact is that gradually the concept of al-walā' wa al-barā' which was originally a dīniyyah concept for the salafis turned into the basis for the salafi jihadist movement.\u0000Artikel ini bertujuan untuk menjelaskan bagaimana perkembangan tafsir salafi dari era klasik hingga era kontemporer yang saat ini mulai memasuki ruang-ruang media online seperti Youtube. Adapun fokus dari kajian artikel ini adalah terkait konsep al-walā’ wa al-barā’ dalam pandangan para dai salafi online yang terunggah dalam channel Youtube Masjid Mujahidin TV. Secara khusus penulis hendak mengungkap bagaimana perubahan konsep al-walā’ wa al-barā’ yang merupakah landasan dasar keagamaan berubah menjadi landasan untuk melakukan gerakan jihad-politis oleh golongan salafi, sedangkan dalam menjawab pertanyaan tersebut penulis menggunakan pendekatan kritik historis, yaitu penelusuran bagaimana sejarah kemunculan salafi kemudian sejarah perkembangan tafsir dikalangan mereka. Berikutnya adalah pendekatan hermeneutik, yaitu menganalisis bagaimana konteks cramah dari para dai channel Masjid Mujahidi TV dan konteks para audiens. Berdasarkan dari hasil analisis penulis menyimpulkan bahwa perkembangan tafsir salafi tidak terlepas dari munculnya karya-karya Ibnu Taymiyyah yang dianggap sebagai tokoh paling otoritatif dalam membicarakan perihal keagamaan termasuk al-walā’ wa al-barā’, salah satu karya ","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"24 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-03-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76632581","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 : 2022-03-29DOI: 10.14421/skijic.v5i1.2152
Ibrahim Ibrahim
The current paper is dedicated to investigate the connection between language and identity, with a special reference to two ambivalent social groups in Ibadan, i.e., the Yoruba-Arab literates and the street urchins. The research shall be carried out with samples of online videos as well as other online resources. One major phenomenon that connects people with varying degrees of social status, religious, ages etc. is the language they speak. In every society, language plays a herculean task in reflecting the identity of the people, and in most times, its usage shows the social class of the speaker. It is incontrovertible that, language and identity go together. We identify people and affiliate them with certain tribe, race or ethnic as the result of language they speak. In other words, we may say, there is no identity without language, this is because the language we speak gives people the opportunity to link us with certain community.
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This article examines the thoughts of Muhammad Abid Al-Jabiri, an Islamic thinker from the Maghrib region (Morocco). Abid Al-Jabiri made a classification of Islamic epistemology, namely bayani, burhani and 'Irfani.The existence of this epistemology turns out to have continuity with the treasures of al-Qur'an interpretation. To find the point of continuity, this study uses a descriptive-analytical method by elaborating the data contained in Al-Jabiri's work. Through the analysis of each epistemology and use of the Qur'an, the writer finds plans between one another. Based on the research conducted, the writer found similarities between Al-Jabiri's Islamic epistemology and the typology of the Qur'an. First, the epistemology of bayani has similarities with the typology of fiqh-style interpretation which tends to accommodate texts based on narration. Second, Burhani's epistemology finds its relevance with a philosophical-scientific typology of interpretation based on rationality. Third, the epistemology of 'irfani patron is a typology of isyari-style interpretation which is more of an esoteric aspect. The three Islamic epistemologies of Muhammad Abid Al-Jabiri form a typology of interpretation that can make it easier for interpretation scholars to have the dominance of reason that plays a role in a product of the Qur'an. Artikel ini menjelaskan pemikiran Muhammad Abid Al-Jabiri seorang pemikir Islam yang berasal dari wilayah Maghrib (Maroko). Abid Al-Jabiri membuat klasifikasi terhadap epistemologi keislaman yakni bayani, burhani dan ‘Irfani. Keberadaan epistemologi ini ternyata memiliki kesinambungan dengan khazanah tafsir al-Qur’an. Untuk mencari titik kesinambungan tersebut, maka penelitian ini menggunakan metode diskriptif-analitis dengan mengelaborasi data yang terdapat pada karya Al-Jabiri. Melalui analisis terhadap karakteristik masing-masing epistemologi dan kecenderungan penafsiran al-Qur’an ini kemudian penulis menemukan kesesuaian antara satu dengan lainnya. Berdasarkan penelitian yang dilakukan penulis menemukan kesamaan antara epistemologi keislaman Al-Jabiri dengan tipologi penafsiran al-Qur’an. Pertama, epistemologi bayani mempunyai kesamaan dengan tipologi tafsir bercorak fiqih yang lebih cenderung mengakomodir teks-teks yang berbasis kepada periwayatan. Kedua, epistemologi burhani menemukan relevansinya dengan tipologi tafsir bercorak falsafi-saintifik yang berbasis kepada rasionalitas. Ketiga, epistemologi ‘irfani patronnya adalah tipologi tafsir bercorak isyari yang lebih mengedepankan aspek esoteris. Ketiga epistemologi keislaman Muhammad Abid Al-Jabiri tersebut membentuk tipologi tafsir yang dapat memudahkan para pengkaji tafsir untuk menandai dominasi nalar yang berperan dalam sebuah produk penafsiran al-Qur’an.
本文考察了来自马格里布地区(摩洛哥)的伊斯兰思想家穆罕默德·阿比德·贾布里的思想。Abid Al-Jabiri对伊斯兰认识论进行了分类，即bayani, burhani和Irfani。这种认识论的存在与《古兰经》解释的宝藏具有连续性。为了找到连续性点，本研究通过详细阐述Al-Jabiri作品中包含的数据，使用了描述分析方法。通过对每一种认识论和《古兰经》的使用的分析，作者找到了彼此之间的计划。根据所进行的研究，作者发现Al-Jabiri的伊斯兰认识论与《古兰经》的类型学之间存在相似之处。首先，巴亚尼语的认识论与fiqh式解释的类型学有相似之处，fiqh式解释倾向于适应基于叙事的文本。其次，布尔哈尼的认识论与基于理性的哲学科学解释类型学相关联。第三，伊法尼保护人的认识论是一种伊撒里式解释的类型学，这更像是一个深奥的方面。Muhammad Abid Al-Jabiri的三种伊斯兰认识论形成了一种解释的类型学，这使得解释学者更容易在《古兰经》的作品中占据理性的主导地位。Artikel ini menjelaskan pemikiran Muhammad Abid Al-Jabiri seorang pemikir Islam yang berasal dari wilayah Maghrib(马鲁科语)。阿比德·贾比里(Abid Al-Jabiri)的成员，klasifikasi的认识论，keislaman yakni bayani, burhani dan Irfani。《古兰经》的认识论与记忆是一致的。Untuk menkari titik kesinambungan tersebut, maka penelitian ini menggunakan方法diskriptifi - analysis - dengan menggunakan数据yang terdapat patada karya Al-Jabiri。在《古兰经》的基础上，对传统的知识认识论和传统的知识认识论进行了多元分析，并对传统的知识认识论进行了分析。《古兰经》是在认识论的基础上发展起来的。Pertama，认识论bayani mempunyai kesamaan和dengan - tipolology, bercorak fiqih yang lebih cenderung mengakomodir teks-teks yang berkbasis kepada perwayatan。认识论、知识论、人文科学与人文科学的关系、人文科学与人文科学的关系、人文科学与理性主义的关系。在认识论上，我们有一个共同的观点，即认识论上的观点。Ketiga认识论Ketiga认识论Ketiga认识论Ketiga认识论Ketiga认识论Ketiga认识论Ketiga认识论Ketiga认识论Ketiga认识论Ketiga认识论
{"title":"Hubungan Epistemologi Keislaman Muhammad Abid Al-Jabiri dengan Tipologi Penafsiran Al-Qur’an","authors":"Hakam Al Ma'mun","doi":"10.33086/jic.v3i2.2252","DOIUrl":"https://doi.org/10.33086/jic.v3i2.2252","url":null,"abstract":"This article examines the thoughts of Muhammad Abid Al-Jabiri, an Islamic thinker from the Maghrib region (Morocco). Abid Al-Jabiri made a classification of Islamic epistemology, namely bayani, burhani and 'Irfani.The existence of this epistemology turns out to have continuity with the treasures of al-Qur'an interpretation. To find the point of continuity, this study uses a descriptive-analytical method by elaborating the data contained in Al-Jabiri's work. Through the analysis of each epistemology and use of the Qur'an, the writer finds plans between one another. Based on the research conducted, the writer found similarities between Al-Jabiri's Islamic epistemology and the typology of the Qur'an. First, the epistemology of bayani has similarities with the typology of fiqh-style interpretation which tends to accommodate texts based on narration. Second, Burhani's epistemology finds its relevance with a philosophical-scientific typology of interpretation based on rationality. Third, the epistemology of 'irfani patron is a typology of isyari-style interpretation which is more of an esoteric aspect. The three Islamic epistemologies of Muhammad Abid Al-Jabiri form a typology of interpretation that can make it easier for interpretation scholars to have the dominance of reason that plays a role in a product of the Qur'an.\u0000Artikel ini menjelaskan pemikiran Muhammad Abid Al-Jabiri seorang pemikir Islam yang berasal dari wilayah Maghrib (Maroko). Abid Al-Jabiri membuat klasifikasi terhadap epistemologi keislaman yakni bayani, burhani dan ‘Irfani. Keberadaan epistemologi ini ternyata memiliki kesinambungan dengan khazanah tafsir al-Qur’an. Untuk mencari titik kesinambungan tersebut, maka penelitian ini menggunakan metode diskriptif-analitis dengan mengelaborasi data yang terdapat pada karya Al-Jabiri. Melalui analisis terhadap karakteristik masing-masing epistemologi dan kecenderungan penafsiran al-Qur’an ini kemudian penulis menemukan kesesuaian antara satu dengan lainnya. Berdasarkan penelitian yang dilakukan penulis menemukan kesamaan antara epistemologi keislaman Al-Jabiri dengan tipologi penafsiran al-Qur’an. Pertama, epistemologi bayani mempunyai kesamaan dengan tipologi tafsir bercorak fiqih yang lebih cenderung mengakomodir teks-teks yang berbasis kepada periwayatan. Kedua, epistemologi burhani menemukan relevansinya dengan tipologi tafsir bercorak falsafi-saintifik yang berbasis kepada rasionalitas. Ketiga, epistemologi ‘irfani patronnya adalah tipologi tafsir bercorak isyari yang lebih mengedepankan aspek esoteris. Ketiga epistemologi keislaman Muhammad Abid Al-Jabiri tersebut membentuk tipologi tafsir yang dapat memudahkan para pengkaji tafsir untuk menandai dominasi nalar yang berperan dalam sebuah produk penafsiran al-Qur’an.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"26 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-02-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78687824","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}
Indonesia is the largest Muslim population in the world. As a country with diverse traditions and ethnicities, Islam in this equatorial state has also managed to co-exist in harmony with the local culture. This reality is allegedly the result of the Islamic understanding embraced by most Muslims in Indonesia. It is ahlu sunnah wal jamaah, or in the western tradition known as the Sunni. Throughout history, the Sunni sect was supported by a majority of Muslims. He is recognized as the ideology of various groups - both large and small - in multiple parts of the Islamic world.
{"title":"Artikulasi Teologi Sunni di Indonesia: Sejarah, Ekspresi dan Gerakannya","authors":"Achmad Muhibin Zuhri, Winarto Eka Wahyudi","doi":"10.33086/jic.v3i2.2593","DOIUrl":"https://doi.org/10.33086/jic.v3i2.2593","url":null,"abstract":"Indonesia is the largest Muslim population in the world. As a country with diverse traditions and ethnicities, Islam in this equatorial state has also managed to co-exist in harmony with the local culture. This reality is allegedly the result of the Islamic understanding embraced by most Muslims in Indonesia. It is ahlu sunnah wal jamaah, or in the western tradition known as the Sunni. Throughout history, the Sunni sect was supported by a majority of Muslims. He is recognized as the ideology of various groups - both large and small - in multiple parts of the Islamic world.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"106 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79329919","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}
A female circumcision is a form of worship that is prescribed in Islam. However, in the Qur’an there is no explicit text (sharih) about this. So that, this raises debate among scholars regarding the determination of the law. In the Sasak tribe, female circumcision is one of the traditions inherent in the surrounding community. According to the tribal custom, the law of implementation is obligatory for women and men. This study aim to determine how the tradition of female circumcision in the sasak tribe and the point of view of Islamic law on the issues of femela circumsicion. The type of research is empirical research using primary data sources obtained from the research location Long Mesangat sub-district collection techniques is observation, interviews and documentation that are analyzed descriptively qualitatively. The result of this study are the practice of female circumcision of the Sasak tribe in Long Mesangat sub-district is very carried out because of the beliefe of the tribal community that female circumcision means Islam and the proses of self-purification by cutting the tip of clitoris. Then the public perception of the legal practice that is considered mandatory is not by Islamic law. In Islam, the implementation of female circumcision is recommended (sunah). Khitan perempuan merupakan salah satu ibadah yang disyariatkan dalam Islam. Namun, dalam Al-Qur’an tidak ada nash yang sharih menjelaskan hal tersebut. Sehingga hal ini menimbulkan perdebatan di kalangan ulama mengenai hukumnya. Pada suku Sasak, sunat menjadi salah satu tradisi yang melekat pada masyarakat sekitar. Menurut kepercayaan adat suku tersebut hukum pelaksanaannya wajib bagi perempuan maupun laki-laki. Penelitian ini bertujuan untuk mengetahui bagaimana latarbelakang tradisi khifadh pada suku sasak dan pandangan hukum Islam terhadap masalah khifadh perempuan. Jenis penelitian ini adalah penelitian empiris yang menggunakan sumber data primer yang diperoleh dari lokasi penelitian Kecamatan Long Mesangat dengan teknik pengumpulan datanya observasi, wawancara dan dokumentasi. Teknik analisis data dalam penelitian ini menggunakan deskriptif kualitatif. Proses analisis yang digunakan terdiri dari empat alur yaitu: pengumpulan data, reduksi data, penyajian data dan penarikan kesimpulan. Hasil dari penelitian yaitu tradisi khifadh perempuan pada suku Sasak di kecamatan Long Mesangat dilakukan karena kepercayaan masyarakat suku tersebut bahwa khifadh perempuan berarti mengislamkan dan proses penyucian diri dengan cara memotong ujung klitoris. Adapun persepsi masyarakat sekitar terhadap praktik pelaksanaan yang diangap wajib, ternyata tidak sesuai dengan syariat Islam. Dalam Islam, khifadh perempuan merupakan ibadah yang dianjurkan (Sunah).
女性割礼是伊斯兰教规定的一种崇拜形式。然而，在古兰经中没有明确的文本(sharih)关于这一点。因此，这引起了学者们关于法律确定的争论。在萨萨克部落，女性割礼是周围社区固有的传统之一。根据部落习俗，法律的执行对男女都是强制性的。本研究旨在确定萨萨克部落女性割礼的传统，以及伊斯兰教法对女性割礼问题的看法。研究类型是实证研究，使用从研究地点Long Mesangat街道获得的主要数据来源，收集技术是观察，访谈和文献，描述性定性分析。本研究的结果是，Long Mesangat街道Sasak部落的女性割礼实践非常普遍，因为部落社区相信女性割礼意味着伊斯兰教和通过切割阴蒂尖端来自我净化的过程。那么，公众对被认为是强制性的法律实践的看法并不符合伊斯兰法律。在伊斯兰教中，建议实施女性割礼(sunah)。契丹人perempuan merupakan salah satu ibadah yang disyariatkan dalam Islam。《古兰经》是《古兰经》，是《古兰经》。seingga hal ini menimbulkan perdebatan di kalangan ulama mengenai hukumnya。帕达苏库Sasak, sunat menjadi salah satu tradisi yang melekat帕达masyarakat sekitar。我的名字叫“我爱你”，我爱你，我爱你。Penelitian ini bertujuan untuk mengetahui bagaimana latarbelakang tradisi khifadh pada suku sasak dan pandangan hukum伊斯兰教，terhadap masalah khifadh perempuan。简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:简体中文:技术分析数据dalam penelitian在蒙古纳坎的定性。文章分析:人口统计数据、人口统计数据、人口统计数据、人口统计数据和人口统计数据。Hasil dari penelitian yitittradis khifadh perempuan pada suku Sasak di kecamatan Long Mesangat dilakukan khifadh perempuan berarti mengislaman dan propropyucan diri dengan cara memtotoong klitoris。“Adapun persepsi masyarakat sekitar terhadap praktik pelaksanaan yang diangap wajib”，“ternyata tidak sesuai dengan sysyan Islam”。达拉姆伊斯兰教，khifadh perempuan merupakan ibadah yang dianjurkan (Sunah)。
{"title":"Tradisi Khifadh Perempuan Suku Sasak Perspektif Hukum Islam","authors":"S. Masitoh, Muhaemin .","doi":"10.33086/jic.v3i2.2392","DOIUrl":"https://doi.org/10.33086/jic.v3i2.2392","url":null,"abstract":"A female circumcision is a form of worship that is prescribed in Islam. However, in the Qur’an there is no explicit text (sharih) about this. So that, this raises debate among scholars regarding the determination of the law. In the Sasak tribe, female circumcision is one of the traditions inherent in the surrounding community. According to the tribal custom, the law of implementation is obligatory for women and men. This study aim to determine how the tradition of female circumcision in the sasak tribe and the point of view of Islamic law on the issues of femela circumsicion. The type of research is empirical research using primary data sources obtained from the research location Long Mesangat sub-district collection techniques is observation, interviews and documentation that are analyzed descriptively qualitatively. The result of this study are the practice of female circumcision of the Sasak tribe in Long Mesangat sub-district is very carried out because of the beliefe of the tribal community that female circumcision means Islam and the proses of self-purification by cutting the tip of clitoris. Then the public perception of the legal practice that is considered mandatory is not by Islamic law. In Islam, the implementation of female circumcision is recommended (sunah).\u0000 \u0000Khitan perempuan merupakan salah satu ibadah yang disyariatkan dalam Islam. Namun, dalam Al-Qur’an tidak ada nash yang sharih menjelaskan hal tersebut. Sehingga hal ini menimbulkan perdebatan di kalangan ulama mengenai hukumnya. Pada suku Sasak, sunat menjadi salah satu tradisi yang melekat pada masyarakat sekitar. Menurut kepercayaan adat suku tersebut hukum pelaksanaannya wajib bagi perempuan maupun laki-laki. Penelitian ini bertujuan untuk mengetahui bagaimana latarbelakang tradisi khifadh pada suku sasak dan pandangan hukum Islam terhadap masalah khifadh perempuan. Jenis penelitian ini adalah penelitian empiris yang menggunakan sumber data primer yang diperoleh dari lokasi penelitian Kecamatan Long Mesangat dengan teknik pengumpulan datanya observasi, wawancara dan dokumentasi. Teknik analisis data dalam penelitian ini menggunakan deskriptif kualitatif. Proses analisis yang digunakan terdiri dari empat alur yaitu: pengumpulan data, reduksi data, penyajian data dan penarikan kesimpulan. Hasil dari penelitian yaitu tradisi khifadh perempuan pada suku Sasak di kecamatan Long Mesangat dilakukan karena kepercayaan masyarakat suku tersebut bahwa khifadh perempuan berarti mengislamkan dan proses penyucian diri dengan cara memotong ujung klitoris. Adapun persepsi masyarakat sekitar terhadap praktik pelaksanaan yang diangap wajib, ternyata tidak sesuai dengan syariat Islam. Dalam Islam, khifadh perempuan merupakan ibadah yang dianjurkan (Sunah). ","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"13 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85847946","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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