This paper discusses the thoughts of Montgomery Watt about Islamic studies, especially Watt's opinion regarding the relationship between the three divine religions (Judaism, Christianity, and Islam). This study aims to show that not all orientalists are subjective in studying Islam. Watt, for example, in his research tries to be objective by taking sources from Islam itself. The research method used in this study is descriptive analysis, which is a qualitative research method concerning library research sources. Then the data was analyzed using Huberman & Miles data analysis, which went through three stages: data reduction, data presentation, and conclusions or verification. The study results show that Watt and Muslims have the same opinion regarding the theological relations of the divine religion, Judaism, Christianity, and Islam. The similarity is in terms of the essence of the samawi religion brought by Ibrahim, also called millah Ibrahim Hanifa. Tulisan ini membahas mengenai pemikiran Montgomery Watt dalam kaitannya dengan kajian Islam, khususnya pendapat Watt mengenai hubungan antara ketiga agama samawi (Yahudi, Kristen dan Islam). Tujuan penelitian ini untuk menunjukkan bahwa tidak semua orientalis bersikap subyektif dalam mengkaji Islam. Watt misalnya yang dalam penelitiannya berusaha bersikap obyektif dengan mengambil sumber-sumber dari Islam itu sendiri. Metode penelitian yang digunakan dalam kajian ini ialah deskriptif-analisis, yaitu metode penelitian kualitatif dengan merujuk pada sumber-sumber kepustakaan (library research). Kemudian data dianalisis dengan menggunakan analisis data Huberman & Miles yang melewati tiga tahapan, yaitu reduksi data, penyajian data dan kesimpulan atau verifikasi. Hasil penelitian menunjukkan bahwa Watt dan umat Islam memiliki pendapat yang sama mengenai relasi teologis agama samawi, Yahudi, Kristen dan Islam. Persamaan tersebut ialah dari segi esensi agama samawi yang dibawa oleh Ibrahim atau disebut juga millah Ibrahim Hanifa.
本文论述了蒙哥马利·瓦特关于伊斯兰教研究的思想，特别是他对三大宗教(犹太教、基督教和伊斯兰教)之间关系的看法。本研究旨在说明并非所有东方学家在研究伊斯兰教时都是主观的。例如，瓦特在他的研究中试图客观地从伊斯兰教本身获取资料。本研究采用的研究方法是描述性分析，这是一种针对图书馆研究来源的定性研究方法。然后使用Huberman & Miles数据分析对数据进行分析，该分析经历了三个阶段:数据缩减、数据呈现、结论或验证。研究结果表明，瓦特和穆斯林对神教、犹太教、基督教和伊斯兰教的神学关系有相同的看法。相似之处在于易卜拉欣带来的萨玛威宗教的本质，也被称为millah Ibrahim Hanifa。Tulisan ini成员mengenai pemikiran Montgomery Watt dalam kaitannya dengan kajian Islam, khususnya pendapat Watt mengenai hubungan antara ketiga agama samawi (Yahudi, Kristen dan Islam)。Tujuan penelitian ini untuk menunjukkan bahwa tidak semua orientalis bersikap subyektif dalam mengkaji Islam。watmisalnya yang dalam penelitiannya berusha bersikap obyektif dengan mengbil sumber dari Islam i sendiri。方法penpentitian yang digunakan dalam kajian ini .数据分析;方法penpentitian质量分析;方法penpentitian质量分析;方法penpentitian质量分析。Kemudian数据分析邓安menggunakan分析数据Huberman & Miles yang melewati tiga tahapan, yitu reduksi数据，penyajian数据分析dan pulpulan atau验证kasi。Hasil penelitian menunjukkan bahwa Watt dan umat Islam memiliki pendapat yang sama mengenai relasi teologii agama samawi, Yahudi, Kristen dan Islam。我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。
{"title":"Examining the History of Divine Religion: Theological Relations of Judaism, Christianity and Islam according to William Montgomery Watt","authors":"Anshori","doi":"10.33086/jic.v4i2.2687","DOIUrl":"https://doi.org/10.33086/jic.v4i2.2687","url":null,"abstract":"This paper discusses the thoughts of Montgomery Watt about Islamic studies, especially Watt's opinion regarding the relationship between the three divine religions (Judaism, Christianity, and Islam). This study aims to show that not all orientalists are subjective in studying Islam. Watt, for example, in his research tries to be objective by taking sources from Islam itself. The research method used in this study is descriptive analysis, which is a qualitative research method concerning library research sources. Then the data was analyzed using Huberman & Miles data analysis, which went through three stages: data reduction, data presentation, and conclusions or verification. The study results show that Watt and Muslims have the same opinion regarding the theological relations of the divine religion, Judaism, Christianity, and Islam. The similarity is in terms of the essence of the samawi religion brought by Ibrahim, also called millah Ibrahim Hanifa.\u0000Tulisan ini membahas mengenai pemikiran Montgomery Watt dalam kaitannya dengan kajian Islam, khususnya pendapat Watt mengenai hubungan antara ketiga agama samawi (Yahudi, Kristen dan Islam). Tujuan penelitian ini untuk menunjukkan bahwa tidak semua orientalis bersikap subyektif dalam mengkaji Islam. Watt misalnya yang dalam penelitiannya berusaha bersikap obyektif dengan mengambil sumber-sumber dari Islam itu sendiri. Metode penelitian yang digunakan dalam kajian ini ialah deskriptif-analisis, yaitu metode penelitian kualitatif dengan merujuk pada sumber-sumber kepustakaan (library research). Kemudian data dianalisis dengan menggunakan analisis data Huberman & Miles yang melewati tiga tahapan, yaitu reduksi data, penyajian data dan kesimpulan atau verifikasi. Hasil penelitian menunjukkan bahwa Watt dan umat Islam memiliki pendapat yang sama mengenai relasi teologis agama samawi, Yahudi, Kristen dan Islam. Persamaan tersebut ialah dari segi esensi agama samawi yang dibawa oleh Ibrahim atau disebut juga millah Ibrahim Hanifa.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"162 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74864900","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}
Fifit Fitriyah, M. Chuma, Mokhamad Sodikin, Muhammad Afwan Romdloni, Asma’ul Lutfauziah
Living in an Islamic boarding school has its challenges, especially for students. Various studies on indigenous counseling, but no one has examined the culture of Islamic boarding schools. This study aimed to analyze and create the construct of counseling relationships in Islamic boarding schools to support a part of the indigenous counseling construction in the Islamic field. The research method used was a hermeneutic study using an emancipatory approach. Data analysis used the stages compiled by Paul Ricoeur. The primary data was a book of Ta'limul Muta'alim by Az-Zarnuji. The study results found elements of counseling relationships between counselors and students in Islamic boarding schools. It is not only counselors who have to manage attitudes in counseling relationships but also students. This finding was different from the previous concept of counseling relationships through a humanistic approach that the counselor must accept students unconditionally. On the other hand, empathy is an essential key in counseling relationships, so it aligns with the concept of humanistic counseling. The contribution of this research is to provide new insights into the form of counseling relationships in indigenous counseling at Islamic boarding schools. This finding is a series of constructions to create an indigenous counseling model and determine the counselor criteria in Islamic boarding schools. The structure is beneficial for counseling practice in Indonesia through the counselor’s role in Islamic boarding schools. Tinggal di pondok pesantren memiliki tantangan tersendiri, terutama bagi para santri. Berbagai kajian tentang konseling indigenous, namun belum ada yang meneliti tentang budaya pondok pesantren. Penelitian ini bertujuan untuk menganalisis dan membuat konstruk hubungan konseling di pondok pesantren untuk mendukung bagian dari konstruksi konseling indigenous di bidang keislaman. Metode penelitian yang digunakan adalah studi hermeneutik dengan pendekatan emansipatoris. Analisis data menggunakan tahapan yang disusun oleh Paul Ricoeur. Data primer berupa kitab Ta'limul Muta'alim karya Az-Zarnuji. Hasil penelitian menemukan unsur-unsur hubungan konseling antara konselor dan santri di pondok pesantren. Bukan hanya konselor yang harus mengelola sikap dalam hubungan konseling tetapi juga santri. Temuan ini berbeda dengan konsep sebelumnya tentang hubungan konseling melalui pendekatan humanistik bahwa konselor harus menerima santri tanpa syarat. Di sisi lain, empati merupakan kunci penting dalam hubungan konseling, sehingga sejalan dengan konsep konseling humanistik. Kontribusi penelitian ini adalah untuk memberikan wawasan baru tentang bentuk hubungan konseling dalam konseling adat di pondok pesantren. Temuan ini merupakan rangkaian konstruksi untuk membuat model konseling indigenous dan menentukan kriteria konselor di pesantren. Struktur tersebut bermanfaat bagi praktik konseling di Indonesia melalui peran konselor di pesantren.
在伊斯兰寄宿学校生活有很多挑战，尤其是对学生来说。关于土著咨询的各种研究，但没有人研究过伊斯兰寄宿学校的文化。本研究旨在分析和创造伊斯兰寄宿学校的咨询关系建构，以支持伊斯兰领域本土咨询建构的一部分。使用的研究方法是一种使用解放方法的解释学研究。数据分析使用了Paul Ricoeur编制的阶段。原始资料是阿兹-扎努吉的《塔穆里穆塔阿利姆》一书。研究结果发现了伊斯兰寄宿学校辅导员和学生之间的咨询关系。在咨询关系中，不仅辅导员要管理态度，学生也要管理态度。这一发现不同于以往通过人本主义方法的咨询关系概念，即咨询师必须无条件接受学生。另一方面，共情是咨询关系中必不可少的关键，因此它与人本主义咨询的概念是一致的。本研究的贡献在于为伊斯兰寄宿学校土著咨询的咨询关系形式提供了新的见解。本研究为建立伊斯兰寄宿学校的本土咨询模式和确定咨询标准提供了一系列的建构。通过伊斯兰寄宿学校辅导员的角色，这种结构有利于印度尼西亚的咨询实践。丁哥·迪·庞多克(Tinggal di pondok)，他是我的朋友，他是我的朋友。Berbagai kajian tentang konseling土著，namun belum和yang meneliti tentang budaya pondok代表。Penelitian ini bertujuan untuk menganalis dan成员konstruk hubungan konseling di pondok pesantrek mendukung bagian dari konstruksi konseling土著di bidang keysan。[方法][方法];[方法];[方法];[方法];分析数据，蒙古纳坎，塔哈潘，杨，讨论，Paul Ricoeur。数据入门手册berupa kitab Ta'limul Muta'alim karya Az-Zarnuji。Hasil penelitian menemukan unsur-unsur hubungan konseling antara konselor dan santri di pondok pesantren。Bukan hanya konselor yang harus mengelola sikap dalam hubungan konseling tetapi juga santri。这是我的愿望，我的愿望，我的愿望，我的愿望，我的愿望，我的愿望，我的愿望，我的愿望。迪塞西兰，同理心，慈悲心，慈悲心，慈悲心，慈悲心。泰国国民议会议员，泰国国民议会议员，泰国国民议会议员，泰国国民议会议员，泰国国民议会议员，泰国国民议会议员。Temuan ini merupakan rangkaian konstruksi untuk成员模型与土著居民的关系。在印尼，人们对社会主义的态度是消极的，但对社会主义的态度是消极的。
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This study discusses the Theory of Producer Behavior in Islamic Economics and Conventional Economics (Comparative Study) with the following topics: (1) How is the theory of producer behaviour in Islamic and conventional economics? (2) What is the difference between the theory of producer behaviour in Islamic and conventional economics? The research that the author does is included in the research (Research library) in the form of library research that takes data from references, books, journals, and articles on the internet related to the problem. The results of the research conducted by the author can be conveyed as follows: (1) The theory of producer behaviour in Islamic economics that in creating a product or service, a producer does not only pay attention to what are human needs, but producers must also pay attention to the halal and haram of a product so as not to damage the morale of consumers. Furthermore, Islamic economics strongly encourages producers to improve the quality and welfare of the world and morals as business actors in creating happiness in the hereafter. Meanwhile, the theory of producer behaviour in the conventional economy does not pay attention to things like this. It only pays attention to how to generate maximum profits with small capital, which is very dominant. This is what causes a producer to ignore his social responsibilities. As the theory of theoretical rationality, where humans are called economically rational if they always maximize their interests, in conventional economics, the main motive of production is to maximize profits. (2) Comparison of the theories of producer behaviour in Islamic economics and conventional economics: The theories offered by Islamic economics are very different from the conventional concept of behaviour in terms of differences of opinion of scientists, their motivation, and goals in producing, and the concept. The theories observed by Islamic economic actors are monotheism, justice, freedom, belief, and halal. Penelitian ini membahas Teori Perilaku Produsen dalam Ekonomi Islam dan Ekonomi Konvensional (Studi Banding) dengan topik sebagai berikut: (1) Bagaimana teori perilaku produsen dalam ekonomi Islam dan konvensional? (2) Apa perbedaan antara teori perilaku produsen dalam ekonomi Islam dan konvensional? Penelitian yang penulis lakukan termasuk dalam penelitian (Research library) berupa penelitian kepustakaan yang mengambil data dari referensi, buku, jurnal, dan artikel di internet yang berhubungan dengan masalah. Hasil penelitian yang dilakukan penulis dapat disampaikan sebagai berikut: (1) Teori perilaku produsen dalam ekonomi Islam bahwa dalam menciptakan suatu produk atau jasa, seorang produsen tidak hanya memperhatikan apa yang menjadi kebutuhan manusia, tetapi produsen harus juga memperhatikan kehalalan dan keharaman suatu produk agar tidak merusak moral konsumen. Selanjutnya, ekonomi Islam sangat mendorong produsen untuk meningkatkan kualitas dan kesejahteraan dunia dan akhl
本研究讨论了伊斯兰经济学和传统经济学中的生产者行为理论(比较研究)，其主题如下:(1)伊斯兰经济学和传统经济学中的生产者行为理论如何?(2)伊斯兰经济学中的生产者行为理论与传统经济学的区别是什么?作者所做的研究以图书馆研究的形式包含在研究(研究库)中，该研究从参考文献、书籍、期刊和互联网上与问题相关的文章中获取数据。作者的研究结果可以传达如下:(1)伊斯兰经济学中的生产者行为理论，在创造产品或服务时，生产者不仅要注意人类的需求，而且还必须注意产品的清真和haram，以免损害消费者的士气。此外，伊斯兰经济学强烈鼓励生产者提高世界的质量和福利，以及作为创造来世幸福的商业行为者的道德。与此同时，传统经济中的生产者行为理论并没有关注这类事情。它只关注如何用小的资金产生最大的利润，这是非常占主导地位的。这就是生产者忽视社会责任的原因。作为理论理性的理论，如果人类总是最大化自己的利益，就被称为经济理性。在传统经济学中，生产的主要动机是最大化利润。(2)伊斯兰经济学和传统经济学中生产者行为理论的比较:伊斯兰经济学提供的理论在科学家的意见差异、他们的动机、生产目标和概念方面与传统的行为概念有很大的不同。伊斯兰经济参与者所遵循的理论是一神论、正义、自由、信仰和清真。Penelitian ini成员babahas Teori peraku Produsen dalam Ekonomi Islam and Ekonomi konvenional(研究班)dengan topik sebagai berikut:(1) Bagaimana Teori peraku Produsen dalam Ekonomi Islam dan konvenional ?(2)经济发展与经济发展的关系。[2][研究图书馆]berupa Penelitian kepustakaan yang mengambil数据参考资料，中国科学院学报，互联网研究与应用。]Hasil penelitian yang dilakukan penulis dapat disampaikan sebagai berikut:(1) Teori periaku produsen dalam ekonomi Islam bahwa dalam menciptakan suatu produk atau jasa, seorang produk hanna member perhatikan apa yang menjadi kebutuhan manusia, tetapi produsen harus juga member perhatikan kehalalan dan keharaman suatu produk agar tidak merusak moral konsumen。Selanjutnya，经济学家，伊斯兰教，伊斯兰教，印度，印度，印度，印度，印度，印度，印度，印度，印度，印度，印度，印度，印度，印度，印度，印度。Sedangkan teori peraku生产了dalam经济的常规潮汐成员，即Sedangkan的一半。汉雅成员，汉雅成员，汉雅成员，汉雅成员，汉雅成员，汉雅成员，汉雅成员，汉雅成员，汉雅成员halinilah yang menyebabkan seorang生产者mengabaikan tanggung jawab社会。世界经济的理性与理性，世界经济的理性与理性，世界经济的理性与理性，世界经济的理性与理性，世界经济的理性与理性，世界经济的理性与理性，世界经济的理性与理性，世界经济的理性与理性。(2) Perbandingan teori periaku prodsen dalam ekonomi Islam - terori yang ditawarkan oleh ekonomi Islam sangat berbeda dengan konsep periaku konvension dalam hal perbedaan pendapat para ilmuwan, motivasi dan tujuan mereka dalam berproducksi, dan konsep。Teori yang diamati oleh pelaku economi Islam adalah tauhid, keadilan, kebebasan, keyakinan dan halal。
{"title":"Manufacturer Behavior: In the Perspective of Islamic Economic and Conventional Economics","authors":"Mukhtar Adinugroho Adi, Riyan Sisiawan, Zujajatul 'Ilmi","doi":"10.33086/jic.v4i1.3452","DOIUrl":"https://doi.org/10.33086/jic.v4i1.3452","url":null,"abstract":"This study discusses the Theory of Producer Behavior in Islamic Economics and Conventional Economics (Comparative Study) with the following topics: (1) How is the theory of producer behaviour in Islamic and conventional economics? (2) What is the difference between the theory of producer behaviour in Islamic and conventional economics? The research that the author does is included in the research (Research library) in the form of library research that takes data from references, books, journals, and articles on the internet related to the problem. The results of the research conducted by the author can be conveyed as follows: (1) The theory of producer behaviour in Islamic economics that in creating a product or service, a producer does not only pay attention to what are human needs, but producers must also pay attention to the halal and haram of a product so as not to damage the morale of consumers. Furthermore, Islamic economics strongly encourages producers to improve the quality and welfare of the world and morals as business actors in creating happiness in the hereafter. Meanwhile, the theory of producer behaviour in the conventional economy does not pay attention to things like this. It only pays attention to how to generate maximum profits with small capital, which is very dominant. This is what causes a producer to ignore his social responsibilities. As the theory of theoretical rationality, where humans are called economically rational if they always maximize their interests, in conventional economics, the main motive of production is to maximize profits. (2) Comparison of the theories of producer behaviour in Islamic economics and conventional economics: The theories offered by Islamic economics are very different from the conventional concept of behaviour in terms of differences of opinion of scientists, their motivation, and goals in producing, and the concept. The theories observed by Islamic economic actors are monotheism, justice, freedom, belief, and halal.\u0000Penelitian ini membahas Teori Perilaku Produsen dalam Ekonomi Islam dan Ekonomi Konvensional (Studi Banding) dengan topik sebagai berikut: (1) Bagaimana teori perilaku produsen dalam ekonomi Islam dan konvensional? (2) Apa perbedaan antara teori perilaku produsen dalam ekonomi Islam dan konvensional? Penelitian yang penulis lakukan termasuk dalam penelitian (Research library) berupa penelitian kepustakaan yang mengambil data dari referensi, buku, jurnal, dan artikel di internet yang berhubungan dengan masalah. Hasil penelitian yang dilakukan penulis dapat disampaikan sebagai berikut: (1) Teori perilaku produsen dalam ekonomi Islam bahwa dalam menciptakan suatu produk atau jasa, seorang produsen tidak hanya memperhatikan apa yang menjadi kebutuhan manusia, tetapi produsen harus juga memperhatikan kehalalan dan keharaman suatu produk agar tidak merusak moral konsumen. Selanjutnya, ekonomi Islam sangat mendorong produsen untuk meningkatkan kualitas dan kesejahteraan dunia dan akhl","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"45 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-10-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77400800","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}
Tzu-Jen Kao, Dito Anurogo, B. Rachman, Taruna Ikrar
Unification theory seeks to gain a comprehensive understanding of something. The goal of unification theory is to bring together multiviews on love. If “Love” is not understood from multiple perspectives, it will be difficult to understand and easy to misinterpret. This paper expresses Nurcholish Madjid's "Love" thoughts based on his works. Given the scope of the issue, Love will be examined through the lens of neuroparemiofenomenology, or the collaboration of neuroscience, paremiology, and phenomenology. The term "Love" was searched using "Nurcholish Madjid's Complete Works," edited by Dr. Budhy Munawar-Rachman. The neuroparemiopheno menological perspective is hoped to reveal the fundamental meaning of "love" in a comprehensive and complete manner. Teori unifikasi berusaha untuk memperoleh pemahaman yang komprehensif tentang sesuatu. Tujuan dari teori unifikasi adalah untuk menyatukan berbagai pandangan tentang cinta. Cinta akan sulit dipahami dan mudah disalahtafsirkan bila tidak dimengerti melalui multiperspektif. Tulisan ini mengungkapkan pemikiran "Cinta" ala Nurcholish Madjid berdasarkan karya-karyanya. Mengingat luasnya problematika, maka Cinta akan dibahas berdasarkan perspektif neuroparemiofenomenologi, yakni: kolaborasi antara neurosains, paremiologi, dan fenomenologi. Terminologi "Cinta" dicari berdasarkan "Karya Lengkap Nurcholish Madjid" dengan Dr. Budhy Munawar-Rachman selaku ketua penyunting. Diharapkan perspektif neuroparemiofenomenologi dapat mengungkapkan makna fundamental "cinta" secara komprehensif dan paripurna.
统一理论寻求对事物的全面理解。统一理论的目标是把关于爱情的多种观点结合在一起。如果不从多个角度来理解“爱”，就很难理解，也容易被误解。本文从努尔乔利什·马吉德的作品出发，阐述了他的“爱”思想。考虑到这个问题的范围，我们将通过神经paremiovenomenology，或者神经科学、paremioology和现象学的合作来研究Love。“爱”一词是在Budhy Munawar-Rachman博士编辑的《Nurcholish Madjid全集》中搜索的。希望从神经paremiheno menological的角度全面完整地揭示“爱”的根本意义。日本人对日本人的看法是，日本人对日本人的看法是全面的。Tujuan dari teori unfikasi adalah untuk menyatukan berbagai pandangan tentang cinta。中国可以在多元视角下，在不同的维度上，选择不同的视角。tusisan ini mengungkapkan pemikiran "Cinta" ala Nurcholish Madjid berdasarkan karya-karyanya。梦ingat luasnya problematika, maka Cinta akan dibahas berdasarkan perspektif neuroparemiomenologii, yakni: kolaborasi antara neurosains, paremiologi, dan phenomenologii。术语“Cinta”dicari berdasarkan“Karya Lengkap Nurcholish Madjid”dengan博士Budhy Munawar-Rachman selaku ketua penyunting。Diharapkan的观点，神经pareparemiomenologii dapat mengungkapkan makna基本“cinta”secara理解和paripurna。
{"title":"Nurcholish Madjid's Multiperspective Neuroparaemiophenomenology of Love","authors":"Tzu-Jen Kao, Dito Anurogo, B. Rachman, Taruna Ikrar","doi":"10.33086/jic.v4i1.2966","DOIUrl":"https://doi.org/10.33086/jic.v4i1.2966","url":null,"abstract":"Unification theory seeks to gain a comprehensive understanding of something. The goal of unification theory is to bring together multiviews on love. If “Love” is not understood from multiple perspectives, it will be difficult to understand and easy to misinterpret. This paper expresses Nurcholish Madjid's \"Love\" thoughts based on his works. Given the scope of the issue, Love will be examined through the lens of neuroparemiofenomenology, or the collaboration of neuroscience, paremiology, and phenomenology. The term \"Love\" was searched using \"Nurcholish Madjid's Complete Works,\" edited by Dr. Budhy Munawar-Rachman. The neuroparemiopheno menological perspective is hoped to reveal the fundamental meaning of \"love\" in a comprehensive and complete manner.\u0000Teori unifikasi berusaha untuk memperoleh pemahaman yang komprehensif tentang sesuatu. Tujuan dari teori unifikasi adalah untuk menyatukan berbagai pandangan tentang cinta. Cinta akan sulit dipahami dan mudah disalahtafsirkan bila tidak dimengerti melalui multiperspektif. Tulisan ini mengungkapkan pemikiran \"Cinta\" ala Nurcholish Madjid berdasarkan karya-karyanya. Mengingat luasnya problematika, maka Cinta akan dibahas berdasarkan perspektif neuroparemiofenomenologi, yakni: kolaborasi antara neurosains, paremiologi, dan fenomenologi. Terminologi \"Cinta\" dicari berdasarkan \"Karya Lengkap Nurcholish Madjid\" dengan Dr. Budhy Munawar-Rachman selaku ketua penyunting. Diharapkan perspektif neuroparemiofenomenologi dapat mengungkapkan makna fundamental \"cinta\" secara komprehensif dan paripurna.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"166 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77563386","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}
The birth of modern thought in Islam, especially in the study of the Qur'an, was a critique of interpretation in the classical and middle ages, the interpretation at that time, according to him, was only coloured by the use of repeated history, political interests, etc., so that it was unable to produce the meaning of the text according to the needs of the times. Departing from this background, contemporary interpreters provide alternatives to reading the Qur'an that is scientific with the hermeneutic method, one of which is Mohammed Arkoun. This paper will describe Arkoun's thoughts on the hermeneutics of the Qur'an, which has attracted much controversy among Muslims and criticizes his thoughts. This type of qualitative research (library research) uses a descriptive-analytic approach. The study results show that Arkoun's hermeneutics has many shortcomings and aspects that must be abandoned. On a practical level, Arkoun's hermeneutics can only be used at the mahaulal Qur'an level, not at the ma fi Qur'an. Lahirnya pemikiran modern dalam Islam khususnya dalam kajian Alquran merupakan kritik atas penafsiran di masa klasik dan pertengahan, penafsiran pada masa tesebut menurutnya hanya diwarnai dengan penggunaan riwayat yang diulang-ulang, kepentingan politik dsb, sehingga 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 Mohammed Arkoun. Tulisan ini akan memaparkan pemikiran Arkoun tentang hermeneutika Alquran yang banyak menuai kontroversi dikalangan umat Islam, sekaligus melakukan kritik terhadap pemikirannya. Menggunakan jenis penelitian kualitatif dengan pendekatan deskriftif-analisis. Hasil penelitian menunjukkan bahwa hermeneutika Arkoun mempunyai banyak kekurangan serta sisi yang harus ditinggalkan, dalam tataran praktisnya hermeneutika Arkoun hanya bisa digunakan pada tataran ma haulal Qur’an bukan pada ma fi Qur’an.
伊斯兰教现代思想的诞生，特别是古兰经的研究，是对古典和中世纪解释的批判，在他看来，当时的解释只是被重复的历史、政治利益等色彩所粉饰，因此无法根据时代的需要产生文本的意义。离开这一背景，当代诠释者提供了另一种解读古兰经的方法，这种方法是科学的，其中之一是穆罕默德·阿昆。本文将描述阿昆的《古兰经》解释学思想，这在穆斯林中引起了很大的争议，并对他的思想进行了批评。这种类型的定性研究(图书馆研究)使用描述分析方法。研究结果表明，阿库恩的解释学有许多不足之处和必须抛弃的方面。在实践层面上，Arkoun的诠释学只能用于《古兰经》的宏观层面，而不能用于《古兰经》的宏观层面。Lahirnya pemikiran现代dalam Islam khususnya dalam kajian Alquran merupakan kritik atas penafsiran di masa klasik dan pertengahan, penafsiran pada masa tesebut menurutnya hanya diwarnai dengan penggunaan riwayat yang diulang-ulang, kepentingan and politik dsb, sehinga tidak mampu memproduksi makna teks sesuai kebutuhan zaman。国会议员、国会议员、国会议员、国会议员、国会议员、国会议员、国会议员、国会议员、国会议员、国会议员、国会议员、国会议员、国会议员、国会议员、国会议员、国会议员穆罕默德·阿昆。《古兰经》的翻译是:《古兰经》的翻译是:《古兰经》的翻译是:《古兰经》的翻译是:《古兰经》的翻译是:《古兰经》的翻译是:《古兰经》。蒙古纳坎jenis penpenelitian的定性分析。哈西尔penelitian menunjukkan bahwa hermeneutika arkun mempunyya banyak kekurangan serta sisi yang harus dininggalkan, dalam tataran praktisya hermeneutika arkun bisa digunakan pada tataran mahaal《古兰经》bukan pada mafi《古兰经》。
{"title":"The Dark Side of Alquran Hermeneutics: Criticism of the Hermeneutics of the Alquran Mohammed Arkoun","authors":"Setionang Budi","doi":"10.33086/jic.v4i1.2627","DOIUrl":"https://doi.org/10.33086/jic.v4i1.2627","url":null,"abstract":"The birth of modern thought in Islam, especially in the study of the Qur'an, was a critique of interpretation in the classical and middle ages, the interpretation at that time, according to him, was only coloured by the use of repeated history, political interests, etc., so that it was unable to produce the meaning of the text according to the needs of the times. Departing from this background, contemporary interpreters provide alternatives to reading the Qur'an that is scientific with the hermeneutic method, one of which is Mohammed Arkoun. This paper will describe Arkoun's thoughts on the hermeneutics of the Qur'an, which has attracted much controversy among Muslims and criticizes his thoughts. This type of qualitative research (library research) uses a descriptive-analytic approach. The study results show that Arkoun's hermeneutics has many shortcomings and aspects that must be abandoned. On a practical level, Arkoun's hermeneutics can only be used at the mahaulal Qur'an level, not at the ma fi Qur'an.\u0000Lahirnya pemikiran modern dalam Islam khususnya dalam kajian Alquran merupakan kritik atas penafsiran di masa klasik dan pertengahan, penafsiran pada masa tesebut menurutnya hanya diwarnai dengan penggunaan riwayat yang diulang-ulang, kepentingan politik dsb, sehingga 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 Mohammed Arkoun. Tulisan ini akan memaparkan pemikiran Arkoun tentang hermeneutika Alquran yang banyak menuai kontroversi dikalangan umat Islam, sekaligus melakukan kritik terhadap pemikirannya. Menggunakan jenis penelitian kualitatif dengan pendekatan deskriftif-analisis. Hasil penelitian menunjukkan bahwa hermeneutika Arkoun mempunyai banyak kekurangan serta sisi yang harus ditinggalkan, dalam tataran praktisnya hermeneutika Arkoun hanya bisa digunakan pada tataran ma haulal Qur’an bukan pada ma fi Qur’an.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"18 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79110869","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}
The representation of the meaning of the expression of hijrah in the space of urban society is not only present in natural daily social life spaces but also in virtual spaces. The meaning of the expression hijrah in this study was traced through the hashtag hijrah (#hijrah). Hijrah is an interesting socio-religious phenomenon observed in urban Muslim communities. Hijrah between them is not just a spiritual phenomenon but has developed into a lifestyle trend. Hijrah has also developed into a social movement that forms a strong group identity. Through the virtual ethnographic method and the social representation theory approach, it was found that the expression of hijrah displayed on Instagram contains many meanings. First, hijrah is a persuasive tool in a business context, building account popularity and spreading religious values. Second, hijrah is a representation of self-existence. Urban communities express their physical and mental religious identity through content with #hijrah. Third, the expression through #hijrah also represents the values of self-change in terms of style of dress, changes in pious behaviour with a high sense of spirituality, positive changes in social behaviour, the realization of a harmonious family, and sensitivity to religious education and religious history. Fourth, #hijrah represents the movement of an Islamic group, especially the Salafi community. Representasi makna ekspresi hijrah dalam ruang masyarakat urban tidak hanya hadir dalam ruang kehidupan sosial nyata sehari-hari, tetapi juga melalui ruang virtual. Makna ekspresi hijrah dalam penelitian ini ditelusuri melalui melalui hashtag hijrah (#hijrah). Hijrah merupakan fenomena sosial keagamaan yang menarik diamati pada masyarakat muslim urban. Hijrah di antara mereka tidak hanya sekedar fenomena spiritual, tetapi telah berkembang menjadi tren gaya hidup. Hijrah pun telah berkembang menjadi gerakan sosial yang membentuk identitas kelompok yang kuat. Melalui metode etnografi virtual dan pendekatan teori representasi sosial, didapatkan bahwa ekspresi hijrah yang ditampilkan melalui instagram mengandung banyak makna. Pertama, hijrah merupakan alat persuasif dalam konteks bisnis, membangun popularitas akun, hingga menyebarkan nilai-nilai keagamaan. Kedua, hijrah merupakan representasi eksistensi diri. Masyarakat urban perkotaan menuangkan identitas diri yang religius, baik secara fisik maupun batin, melalui konten-konten dengan #hijrah. Ketiga, ekspresi melalui #hijrah juga merepresentasikan nilai-nilai perubahan diri dalam hal gaya berpakaian, perubahan perilaku shaleh dengan rasa spiritualitas yang tinggi, perubahan perilaku sosial yang positif, perwujudan keluarga harmonis, serta kepekaan terhadap pendidikan agama dan sejarah agama. Keempat, #hijrah merepresentasikan gerakan suatu kelompok Islam, utamanya komunitas salafi.
海吉拉表达的意义在城市社会空间中的表现，不仅存在于自然的日常社会生活空间中，也存在于虚拟空间中。在这项研究中，hijrah这个表达的含义是通过标签hijrah (#hijrah)来追踪的。海吉拉是在城市穆斯林社区观察到的一种有趣的社会宗教现象。他们之间的海吉拉不仅仅是一种精神现象，而且已经发展成为一种生活方式。海吉拉也发展成为一种社会运动，形成了强烈的群体认同。通过虚拟人种学方法和社会表征理论方法，我们发现Instagram上展示的hijrah表情包含了很多含义。首先，海吉拉在商业环境中是一种有说服力的工具，可以建立账户知名度，传播宗教价值观。第二，海吉拉是自我存在的表现。城市社区通过带有#hijrah的内容来表达他们身心上的宗教认同。第三，通过#hijrah的表达也代表了自我改变的价值观，包括服饰风格的改变，具有高度灵性感的虔诚行为的改变，社会行为的积极改变，家庭和谐的实现，对宗教教育和宗教史的敏感。第四，#hijrah代表一个伊斯兰团体的运动，尤其是萨拉菲派社区。代表makna ekspresi hijrah dalam ruang masyarakat城市tidak hanya hadir dalam ruang kehidupan社会nyata sehari-hari, tetapi juga melalui ruang虚拟。Makna ekspresi hijrah dalam penelitian ini ditelusuri melalui melalui标签hijrah (#hijrah)。Hijrah merupakan现象社会keagamaan yang menarik diamati pada masyarakat穆斯林城市。Hijrah di antara mereka tidak hanya sekedar现象精神，tetapi telah berkembang menjadi tren gaya hidup。我们是社会的一员，我们是社会的一员，我们是社会的一员。Melalui metetnograpgrapi虚拟丹pendekatan teori代表社会，didapatkan bahwa ekspresi hijrah yang ditampilkan Melalui instagram mengandung banyak makna。Pertama, hijrah merupakan alat说服力dalam konteks bisnis, member bangun popularitas akun, hinga menyebarkan nilai-nilai keagamaan。Kedua是hijrah merupakan的代表，代表了sisistensi diri。Masyarakat urban perkotaan menuangkan identitas diri yang religius, baik secara fisik maupun batin, melalui konten-konten dengan #hijrah。Ketiga, ekspresi melalui #hijrah juga merpresentaskan nilai-nilai perubahan diri dalam hal gaya berpakaian, perubahan peraku shaleh dengan rasa spiritualitas yang tinggi, perubahan peraku social yang positif, perwujudan keluarga harmonis, serta kepekaan terhadap pendidikan agama dan sejarah agama。Keempat， #hijrah只是代表asikan gerakan suatu kelompok Islam, utamanya komunitas salafi。
{"title":"Representation of the Meaning of the Expression of Hijrah for Urban Muslim Community through Instagram: A Virtual Ethnographic Study","authors":"Royanulloh Royanulloh, Thiyas Tono Taufiq, Komari","doi":"10.33086/jic.v4i1.2804","DOIUrl":"https://doi.org/10.33086/jic.v4i1.2804","url":null,"abstract":"The representation of the meaning of the expression of hijrah in the space of urban society is not only present in natural daily social life spaces but also in virtual spaces. The meaning of the expression hijrah in this study was traced through the hashtag hijrah (#hijrah). Hijrah is an interesting socio-religious phenomenon observed in urban Muslim communities. Hijrah between them is not just a spiritual phenomenon but has developed into a lifestyle trend. Hijrah has also developed into a social movement that forms a strong group identity. Through the virtual ethnographic method and the social representation theory approach, it was found that the expression of hijrah displayed on Instagram contains many meanings. First, hijrah is a persuasive tool in a business context, building account popularity and spreading religious values. Second, hijrah is a representation of self-existence. Urban communities express their physical and mental religious identity through content with #hijrah. Third, the expression through #hijrah also represents the values of self-change in terms of style of dress, changes in pious behaviour with a high sense of spirituality, positive changes in social behaviour, the realization of a harmonious family, and sensitivity to religious education and religious history. Fourth, #hijrah represents the movement of an Islamic group, especially the Salafi community.\u0000Representasi makna ekspresi hijrah dalam ruang masyarakat urban tidak hanya hadir dalam ruang kehidupan sosial nyata sehari-hari, tetapi juga melalui ruang virtual. Makna ekspresi hijrah dalam penelitian ini ditelusuri melalui melalui hashtag hijrah (#hijrah). Hijrah merupakan fenomena sosial keagamaan yang menarik diamati pada masyarakat muslim urban. Hijrah di antara mereka tidak hanya sekedar fenomena spiritual, tetapi telah berkembang menjadi tren gaya hidup. Hijrah pun telah berkembang menjadi gerakan sosial yang membentuk identitas kelompok yang kuat. Melalui metode etnografi virtual dan pendekatan teori representasi sosial, didapatkan bahwa ekspresi hijrah yang ditampilkan melalui instagram mengandung banyak makna. Pertama, hijrah merupakan alat persuasif dalam konteks bisnis, membangun popularitas akun, hingga menyebarkan nilai-nilai keagamaan. Kedua, hijrah merupakan representasi eksistensi diri. Masyarakat urban perkotaan menuangkan identitas diri yang religius, baik secara fisik maupun batin, melalui konten-konten dengan #hijrah. Ketiga, ekspresi melalui #hijrah juga merepresentasikan nilai-nilai perubahan diri dalam hal gaya berpakaian, perubahan perilaku shaleh dengan rasa spiritualitas yang tinggi, perubahan perilaku sosial yang positif, perwujudan keluarga harmonis, serta kepekaan terhadap pendidikan agama dan sejarah agama. Keempat, #hijrah merepresentasikan gerakan suatu kelompok Islam, utamanya komunitas salafi.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"395 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88081119","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 : 2022-09-30DOI: 10.14421/skijic.v5i2.2435
Fernanda Venturini Nur Salimova
Bilal: a New Breed of Hero is a film produced by Barajoun Entertainment and released in 2015 in Arabic and English. This study aims at identifying the meaning change of Arabic affixation occurring in the film. The theory used is Chaer's theory of meaning change in semantic studies. The study used a descriptive qualitative method on depictions that can provide an objective picture and the tenique Meanwhile, the researchers used listening and taking notes to collect the data. The collected data were then analyzed using a semantic approach, especially affixation consisting of meaning change and the factors that influence it. The results showed that the Bilal film: A New Breed of Hero conveys five meaning changes. Those changes are broadening, narrowing, total change, euphemism, and dysphemism. As for two factors, linguists and non-linguists, influence the change in meaning. The results found in this study which consists were 52 research data consisting of 16 the amount of broadening data (30,8%), 18 of narrowing data (34,6%), 10 of total change data (19,2%), 5 of euphemism data (9,6%), and 3 of dysphemism data (5,8%).
Bilal: a New Breed of Hero是一部由Barajoun Entertainment制作的电影，于2015年以阿拉伯语和英语上映。本研究旨在识别电影中出现的阿拉伯语词缀的意义变化。使用的理论是Chaer在语义研究中的意义变化理论。本研究采用了描述性定性的方法对描述，可以提供一个客观的画面和技术，同时，研究人员采用了听和记笔记的方式来收集数据。然后用语义方法对收集到的数据进行分析，特别是由意义变化组成的词缀及其影响因素。结果表明，《新一代英雄》传达了五种意义上的变化。这些变化是扩大、缩小、完全变化、委婉化和反委婉化。至于影响意义变化的两个因素，语言学家和非语言学家。本研究共获得52条研究数据，其中拓宽数据16条(30.8%)，缩小数据18条(34.6%)，总变化数据10条(19.2%)，委婉语数据5条(9.6%)，异常语数据3条(5.8%)。
{"title":"Change in the Affixation Meaning in Animation Film Entitled ‘Bilal: A New Breed of Hero’ (Semantic Analysis)","authors":"Fernanda Venturini Nur Salimova","doi":"10.14421/skijic.v5i2.2435","DOIUrl":"https://doi.org/10.14421/skijic.v5i2.2435","url":null,"abstract":"Bilal: a New Breed of Hero is a film produced by Barajoun Entertainment and released in 2015 in Arabic and English. This study aims at identifying the meaning change of Arabic affixation occurring in the film. The theory used is Chaer's theory of meaning change in semantic studies. The study used a descriptive qualitative method on depictions that can provide an objective picture and the tenique Meanwhile, the researchers used listening and taking notes to collect the data. The collected data were then analyzed using a semantic approach, especially affixation consisting of meaning change and the factors that influence it. The results showed that the Bilal film: A New Breed of Hero conveys five meaning changes. Those changes are broadening, narrowing, total change, euphemism, and dysphemism. As for two factors, linguists and non-linguists, influence the change in meaning. The results found in this study which consists were 52 research data consisting of 16 the amount of broadening data (30,8%), 18 of narrowing data (34,6%), 10 of total change data (19,2%), 5 of euphemism data (9,6%), and 3 of dysphemism data (5,8%).","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47093658","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}
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。
{"title":"Environmental Education in an Islamic Perspective: An In-Depth Study Based on Sufism","authors":"Asmaul Lutfauziah, Aris Handriyan, Djoko Hartono, Fifi Khoirul Fitriyah","doi":"10.33086/jic.v4i1.2852","DOIUrl":"https://doi.org/10.33086/jic.v4i1.2852","url":null,"abstract":"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).\u0000Environmental 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 ","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"8 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85650438","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}
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。
{"title":"Neglected Islamic Civilization? Muslim Intellectual Network in Mindanao, Philippines 19th Century in Aleem Ulomuddin Said Manuscript Collection","authors":"Moch. Khafidz Fuad Raya, Johaina Ali Samsodden","doi":"10.33086/jic.v4i1.2922","DOIUrl":"https://doi.org/10.33086/jic.v4i1.2922","url":null,"abstract":"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.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"33 6 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82775327","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}
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。
{"title":"Bustān al-Salāṭīn: Representation of Malay Islamic Civilization (Aceh) in the 17th Century","authors":"L. Azizah, N. Hamzah","doi":"10.33086/jic.v4i1.2940","DOIUrl":"https://doi.org/10.33086/jic.v4i1.2940","url":null,"abstract":"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.\u0000Bustān 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.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"5 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80361462","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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