Pub Date : 2019-12-19DOI: 10.14421/skijier.2019.2019.33.06
M. Ulfa
Access to education refers to the government regulation No. 17 of 2010 on the expansion and equitable access to education. Pemerintahah able to pursue that whole communities are able to obtain the same rights to education in both urban and rural areas. There are several products that include equity and equal access to education, namely; infrastructure standards, standards development level of achievement, the standard scope of development, lesson planning standards, standardized implementation of learning, learning assessment standards, standards kualisifikasi educators and education personnel, standardized management and financing standards. Further products in the distribution and access to education dianlisis from various perspectives, namely; economic analysis, political analysis, analysis of socio-cultural, and administrative analysis.
{"title":"EDUCATION POLICY ANALYSIS IN ACCESS TO GOVERNMENT REGULATION NO 17 YEAR 2010","authors":"M. Ulfa","doi":"10.14421/skijier.2019.2019.33.06","DOIUrl":"https://doi.org/10.14421/skijier.2019.2019.33.06","url":null,"abstract":"Access to education refers to the government regulation No. 17 of 2010 on the expansion and equitable access to education. Pemerintahah able to pursue that whole communities are able to obtain the same rights to education in both urban and rural areas. There are several products that include equity and equal access to education, namely; infrastructure standards, standards development level of achievement, the standard scope of development, lesson planning standards, standardized implementation of learning, learning assessment standards, standards kualisifikasi educators and education personnel, standardized management and financing standards. Further products in the distribution and access to education dianlisis from various perspectives, namely; economic analysis, political analysis, analysis of socio-cultural, and administrative analysis.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"433 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75037647","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 : 2019-12-16DOI: 10.14421/skijier.2019.2019.31.02
Aqmarina Bella Agustin
Back to the history of Islam arrival in Java, Islam came to Java is not in the condition of cultural vacuum. There have been a growing local culture in Javanese society, like Hindu culture, Buddhist culture and Animism-Dinamism culture. This condition then makes the Javanese Muslims people can not be separated from the existing cultures, and bring some pros and cons for doing it. In terms of the said culture, it is something that is related to the cycle of life like birth, marriage, and death as a transitional phase in terms of improving religious improvement. Beyond of the said culture, there are another Javanese Muslim traditions and cultures such as Sekaten. Sekaten is a tradition that came as one of preaching’s ways to spreading Islamic beliefs in Java. Which is that time the majority was Hindu. Based on the investigation result, the existing tradition and culture (that have been) done by Javanese Muslims is the outcome of culture acculturation between Islamic and Hindu-Buddhist cultures which was done by Wali Songo (The nine-saints). Through the cultural acculturation, Walisongo spread the Islamic beliefs in wise and humanity ways. So that the Islamic beliefs can be accepted by the community as well. In Islamic perspective, doing the said tradition and culture above for the safeguard of the community united is allowed as long as the tradition and culture is not contradicting to the paramaters of Islamic beliefs it self.
{"title":"JAVANESE MUSLIM LOCAL CULTURE AND TRADITION IN ISLAMIC PERSPECTIVE","authors":"Aqmarina Bella Agustin","doi":"10.14421/skijier.2019.2019.31.02","DOIUrl":"https://doi.org/10.14421/skijier.2019.2019.31.02","url":null,"abstract":"Back to the history of Islam arrival in Java, Islam came to Java is not in the condition of cultural vacuum. There have been a growing local culture in Javanese society, like Hindu culture, Buddhist culture and Animism-Dinamism culture. This condition then makes the Javanese Muslims people can not be separated from the existing cultures, and bring some pros and cons for doing it. In terms of the said culture, it is something that is related to the cycle of life like birth, marriage, and death as a transitional phase in terms of improving religious improvement. Beyond of the said culture, there are another Javanese Muslim traditions and cultures such as Sekaten. Sekaten is a tradition that came as one of preaching’s ways to spreading Islamic beliefs in Java. Which is that time the majority was Hindu. Based on the investigation result, the existing tradition and culture (that have been) done by Javanese Muslims is the outcome of culture acculturation between Islamic and Hindu-Buddhist cultures which was done by Wali Songo (The nine-saints). Through the cultural acculturation, Walisongo spread the Islamic beliefs in wise and humanity ways. So that the Islamic beliefs can be accepted by the community as well. In Islamic perspective, doing the said tradition and culture above for the safeguard of the community united is allowed as long as the tradition and culture is not contradicting to the paramaters of Islamic beliefs it self.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"28 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77202815","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}
Masifnya gerakan hijrah pada generasi muda hari ini merupakan fenomena baru dalam gerakan islam di Indonesia. Dengan membawa visi untuk mengajak generasi muda lebih mendekatkan diri kepada Tuhan Yang Maha Esa , gerakan ini aktif melakukan dakwah dengan menggunakan pendekatan-pendekatan moderen yang memanfaatkan media sosial sebagai medium syiar. Meninggalkan cara-cara tradisionalis merupakan pilihan dalam merubah pola pikir ritual keagamaan hanya untuk kalangan paru baya. Namun Ditengah kepopuleran Hijrah dalam kalangan pemuda muslim dengan keberislamanya, perilaku ‘Hijrah’ sendiri seakan telah kehilangan makna substansi asalnya. Hijrah hanya dipandang sebagai peralihan secara simbolik. Sedangkan Hijrah pada dasarnya bukan hanya penguatan dalam nilai-nilai keagamaan, lebih jauh Hijrah memiliki misi reformasi pada setiap sendi-sendi kehidupan sosial, ekonomi maupun politik.
{"title":"Fenomena Gerakan Hijrah di Kalangan Pemuda Muslim Sebagai Mode Sosial","authors":"Agnia Addini","doi":"10.33086/JIC.V1I2.1313","DOIUrl":"https://doi.org/10.33086/JIC.V1I2.1313","url":null,"abstract":"Masifnya gerakan hijrah pada generasi muda hari ini merupakan fenomena baru dalam gerakan islam di Indonesia. Dengan membawa visi untuk mengajak generasi muda lebih mendekatkan diri kepada Tuhan Yang Maha Esa , gerakan ini aktif melakukan dakwah dengan menggunakan pendekatan-pendekatan moderen yang memanfaatkan media sosial sebagai medium syiar. Meninggalkan cara-cara tradisionalis merupakan pilihan dalam merubah pola pikir ritual keagamaan hanya untuk kalangan paru baya. Namun Ditengah kepopuleran Hijrah dalam kalangan pemuda muslim dengan keberislamanya, perilaku ‘Hijrah’ sendiri seakan telah kehilangan makna substansi asalnya. Hijrah hanya dipandang sebagai peralihan secara simbolik. Sedangkan Hijrah pada dasarnya bukan hanya penguatan dalam nilai-nilai keagamaan, lebih jauh Hijrah memiliki misi reformasi pada setiap sendi-sendi kehidupan sosial, ekonomi maupun politik.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"5 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78343413","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}
Dakwah adalah sebuah proses mempengaruhi, maka efektifitasnya perlu ditunjang dengan keberadaan media. Namun eksistensi media pada gilirannya seperti pisau bermata dua. Di satu sisi memberikan kemudahan dan keterjangkauan yang lebih luas, akan tetapi media juga berkonsekuensi pada potensi menjadikan agama sebagai bahan komoditas ekonomi. Dampak terakhir inilah yang akan diungkapkan dalam artikel ini. Dengan melakukan kajian lapangan melalui metode kualitatif, berhasil menemukan kesimpulan penting yaitu: 1) Proses dakwah yang dijalankan oleh JTV didesain dengan menggunakan beberapa instrument pendukung, seperti musik dan juga MC yang wajib memiliki selera humor tinggi. 2) fitur-fitur komersialisasi dakwah JTV antara lain; komodifikasi konten, audien, instrinsik dan ekstrinsik 3) Adapun faktor-faktor yang menjadi determinasi primer dalam melakukan proses hiburan program dakwah di JTV adalah; 1) menarik animo masyarakat, 2) menaikkan ratting and share, 3) memancing pihak iklan untuk mensosialisasikan produknya melalui siaran dakwah di JTV.
{"title":"Dakwahtaiment Televisi Lokal (Tinjauan Kritis Atas Komesialisasi Dakwah JTV Surabaya)","authors":"Muhammad Zainudin Alansori, Salman Zahidi","doi":"10.33086/JIC.V1I2.1341","DOIUrl":"https://doi.org/10.33086/JIC.V1I2.1341","url":null,"abstract":"Dakwah adalah sebuah proses mempengaruhi, maka efektifitasnya perlu ditunjang dengan keberadaan media. Namun eksistensi media pada gilirannya seperti pisau bermata dua. Di satu sisi memberikan kemudahan dan keterjangkauan yang lebih luas, akan tetapi media juga berkonsekuensi pada potensi menjadikan agama sebagai bahan komoditas ekonomi. Dampak terakhir inilah yang akan diungkapkan dalam artikel ini. Dengan melakukan kajian lapangan melalui metode kualitatif, berhasil menemukan kesimpulan penting yaitu: 1) Proses dakwah yang dijalankan oleh JTV didesain dengan menggunakan beberapa instrument pendukung, seperti musik dan juga MC yang wajib memiliki selera humor tinggi. 2) fitur-fitur komersialisasi dakwah JTV antara lain; komodifikasi konten, audien, instrinsik dan ekstrinsik 3) Adapun faktor-faktor yang menjadi determinasi primer dalam melakukan proses hiburan program dakwah di JTV adalah; 1) menarik animo masyarakat, 2) menaikkan ratting and share, 3) memancing pihak iklan untuk mensosialisasikan produknya melalui siaran dakwah di JTV.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"29 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89484369","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 environment becomes an important part of human life, without which humans would not be able to survive in the world. However, with the greedy nature and economic libido makes people forget and neglect the risks that will be experienced. This happens because human awareness of their responsibilities as kholifah in charge of balancing the condition of the earth has vanished. This ecological awareness comes from the beliefs of every individual. So that the function of religion is expected to be a role of view in human life in order to preserve the environment as a form of ijtihad for the earth. The more so it can integrate the teachings of monotheism, and Sufism should be compounded with the teachings of fiqh so that the concept of an holistic-integral environment appears. In this case a religious leader has a very important role as an agent of change, as well as being able to provide confidence, motivation and solutions in restoring the ecological crisis that has plagued Indonesia and even the world. Although not all kiai have the same role, at least they have a breath of fresh air in an environmental problem with a religious perspective.
{"title":"Kiai dan Lingkungan Hidup; Revitalisasi Krisis Ekologis Berbasis Nilai Keagamaan di Indonesia","authors":"M. Romdloni, M. S. Djazilan","doi":"10.33086/JIC.V1I2.1322","DOIUrl":"https://doi.org/10.33086/JIC.V1I2.1322","url":null,"abstract":"The environment becomes an important part of human life, without which humans would not be able to survive in the world. However, with the greedy nature and economic libido makes people forget and neglect the risks that will be experienced. This happens because human awareness of their responsibilities as kholifah in charge of balancing the condition of the earth has vanished. This ecological awareness comes from the beliefs of every individual. So that the function of religion is expected to be a role of view in human life in order to preserve the environment as a form of ijtihad for the earth. The more so it can integrate the teachings of monotheism, and Sufism should be compounded with the teachings of fiqh so that the concept of an holistic-integral environment appears. In this case a religious leader has a very important role as an agent of change, as well as being able to provide confidence, motivation and solutions in restoring the ecological crisis that has plagued Indonesia and even the world. Although not all kiai have the same role, at least they have a breath of fresh air in an environmental problem with a religious perspective.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":"26 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83265471","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 : 2019-09-30DOI: 10.14421/skijic.v2i2.1513
Hasan Albana, Abas Asyafah, M. Rahmat
This study is motivated by the rampant cases and the spread of intolerant and radical understanding. The cases of intolerance and radicalization even occur to students who should possess a tolerant religious understanding and not get caught up in the indoctrination of religious violence. This study aims to analyze the correlation between PAI learning outcomes and religious tolerance. It applies a causal design and quantitative approach with survey method. The population of UPI Bumi Siliwangi is 24.340 students. The data is collected by utilizing probality sampling technique (cluster sampling). There are 344 respondents and questionnaires are served as the research instrument. Then, the data is analyzed by using descriptive and inferential analysis with the assistance of SPSS. The results of this study indicate that the learning outcomes of UPI students mostly get A is at the level of 45,9%. Religious tolerance of UPI students is generally at the most tolerant level of 61,63%. Tolerance to other religions is highest at the tolerant level of 60,17. Tolerance to the same religion but with different understanding, in this case is minority mazhab, is mostly tend to be intolerant level of 47,67%. Tolerance to the state and government, is mostly at the tolerant level of 38,66%. This study finds that there is no significant correlation between PAI learning outcomes and religious tolerance among the UPI students.
这项研究的动机是猖獗的病例以及不宽容和激进理解的传播。不容忍和激进化的案例甚至发生在那些应该拥有宽容的宗教理解而不被宗教暴力灌输的学生身上。本研究旨在分析PAI学习结果与宗教宽容之间的相关性。它采用了因果设计和定量方法与调查方法。UPI Bumi Siliwangi的学生人数为24.340人。数据是利用概率抽样技术（聚类抽样）收集的。共有344名受访者，问卷作为研究工具。然后，在SPSS的辅助下，采用描述性和推理性分析方法对数据进行分析。本研究的结果表明，UPI学生的学习成绩大多在45,9%的水平上。UPI学生的宗教容忍度通常达到61,63%的最高水平。对其他宗教的容忍度最高的是容忍度为60，17。对同一宗教的宽容却有着不同的理解，在这种情况下是少数民族的马扎布，大多倾向于不宽容的程度为47.67%。对国家和政府的容忍度，大多处于38.66%的容忍水平。本研究发现，UPI学生的PAI学习成绩与宗教宽容度之间没有显著相关性。
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Pub Date : 2019-09-30DOI: 10.14421/SKIJIC.V2I2.1514
M. Haq
Violence in Islam could be caused by many factors. However, the main problem of the violent occurance is a lack of humanity. This research shows that tasawwuf (sufism) arguably has profoundly contributed to the making of Indonesian Islam which is humanist and inclusive. This research seeks to examine the role of tasawwuf in shaping the humanist character of santri (students of pesantren), in two pesantrens (Islamic boarding school) in Indonesia, which are Pondok Pesantren Krapyak, Yogyakarta, and Pondok Pesantren Annuqayah, Madura. The first object is a representation of pesantren in heterogeneous area in which various ethnic groups, religious and cultural communities live, the latter is a representation of pesantren in homogeneous region where Islam is much more dominant and consists of one ethnic group, speak the same language, and share similar culture. This research focuses on the impacts of tasawwuf teaching in the process of the internalization of santris’ humanist character in these two particular pesantren. The method of this research is an observation and in-depth interview with phenomenological approach. The result shows that the two pesantrens utilize al-Ghazali's tasawwuf literature as the main reference for the teaching process, and it was proven to be a huge part in internalizing humanist character for santris in general. There are two great values that can be learned from the tasawwuf teachings in shaping this humanist character. First, the perception of God. Tasawwuf perceives God as the Mighty and Merciful entity. This perception is originated from the concept of raja’ (hope), tawbah (repentance), and rahmah (mercy). The second is the perception of human beings. Humans are understood as dynamic entities. The concept of su' al-khatimah (bad end to life) and husn al-khatimah (good end to life) plays a vital role in leading santris’ notion in opposing any form of violence.
{"title":"Tasawwuf (Sufism) as The Basis for Internalizing Humanist Character of Indonesian Muslims (Case Study of Pesantren in Yogyakarta and Madura)","authors":"M. Haq","doi":"10.14421/SKIJIC.V2I2.1514","DOIUrl":"https://doi.org/10.14421/SKIJIC.V2I2.1514","url":null,"abstract":"Violence in Islam could be caused by many factors. However, the main problem of the violent occurance is a lack of humanity. This research shows that tasawwuf (sufism) arguably has profoundly contributed to the making of Indonesian Islam which is humanist and inclusive. This research seeks to examine the role of tasawwuf in shaping the humanist character of santri (students of pesantren), in two pesantrens (Islamic boarding school) in Indonesia, which are Pondok Pesantren Krapyak, Yogyakarta, and Pondok Pesantren Annuqayah, Madura. The first object is a representation of pesantren in heterogeneous area in which various ethnic groups, religious and cultural communities live, the latter is a representation of pesantren in homogeneous region where Islam is much more dominant and consists of one ethnic group, speak the same language, and share similar culture. This research focuses on the impacts of tasawwuf teaching in the process of the internalization of santris’ humanist character in these two particular pesantren. The method of this research is an observation and in-depth interview with phenomenological approach. The result shows that the two pesantrens utilize al-Ghazali's tasawwuf literature as the main reference for the teaching process, and it was proven to be a huge part in internalizing humanist character for santris in general. There are two great values that can be learned from the tasawwuf teachings in shaping this humanist character. First, the perception of God. Tasawwuf perceives God as the Mighty and Merciful entity. This perception is originated from the concept of raja’ (hope), tawbah (repentance), and rahmah (mercy). The second is the perception of human beings. Humans are understood as dynamic entities. The concept of su' al-khatimah (bad end to life) and husn al-khatimah (good end to life) plays a vital role in leading santris’ notion in opposing any form of violence.","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46650502","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 : 2019-09-30DOI: 10.14421/SKIJIC.V2I2.1484
Basuni Imamuddin
A literary work is a repress entation of a character who lived in his time. A literary work usually represents the feelings and conditions of the writer at that time. Among the productive writers was Sayyid Quthb who had a balanced and adequate educational background, both in terms of religious and general education. Sayyid Qutb's life journey significantly changed his outlook. One of his experiences made him join a group to defend the rights of oppressed citizens. One form of his contribution to this cause was writing the poem "Akhi Anta Hurrun Waraa Al-Sudud" to commemorate the events at that time. This article discusses the biography, education, works, and an analysis of sixteen lines from Sayyid Quthb's poem "Akhi Anta Hurrun Waraa Al-Sudud".
文学作品是对生活在他那个时代的人物的一种压抑。文学作品通常代表作家当时的感受和状况。Sayyid Quthb是多产的作家之一，他在宗教和普通教育方面都有均衡而充分的教育背景。赛义德·库特布的人生历程极大地改变了他的人生观。他的一次经历使他加入了一个捍卫被压迫公民权利的团体。他对这一事业的贡献之一是写了一首诗“Akhi Anta Hurrun Waraa Al Sudud”来纪念当时的事件。本文讨论了赛伊德·库特布的传记、教育、作品，并对其诗歌《阿赤·安塔·胡伦·瓦拉·阿·苏杜德》中的十六行进行了分析。
{"title":"Longing for Freedom in Sayyid Quthb’s Poem Akhi Anta Hurrun Waraa Al-Sudud","authors":"Basuni Imamuddin","doi":"10.14421/SKIJIC.V2I2.1484","DOIUrl":"https://doi.org/10.14421/SKIJIC.V2I2.1484","url":null,"abstract":"A literary work is a repress entation of a character who lived in his time. A literary work usually represents the feelings and conditions of the writer at that time. Among the productive writers was Sayyid Quthb who had a balanced and adequate educational background, both in terms of religious and general education. Sayyid Qutb's life journey significantly changed his outlook. One of his experiences made him join a group to defend the rights of oppressed citizens. One form of his contribution to this cause was writing the poem \"Akhi Anta Hurrun Waraa Al-Sudud\" to commemorate the events at that time. This article discusses the biography, education, works, and an analysis of sixteen lines from Sayyid Quthb's poem \"Akhi Anta Hurrun Waraa Al-Sudud\".","PeriodicalId":34249,"journal":{"name":"Sunan Kalijaga International Journal of Islamic Civilization","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42906516","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 : 2019-09-30DOI: 10.14421/SKIJIC.V2I2.1511
Iftitah Jafar, Mudzhira Nur Amrullah
This paper will prove Islam as a religion of peace by using al-illat wa al-ma'lûl approach in reading Qur’anic verses of war. Qur’anic verses of war have been a crucial problem in interfaith relation. Non-Muslims used such verses as a weapon to label Islam as a violent religion. Moreover, some terrorists justified their violent action with verses of war. However, Muslims insist that such verses basically do not express violence especially if they are properly understood. Radical understanding of Qur’anic texts is partly caused by the approach that exegetes use. Apart from the approach is the use of literal translation and atomistic approach. Atomistic approach suggests the readers to split a verse and treat it separately without relating it to other parts of the verse. Moreover, it does not pay a specific attention to the historical context of the texts (asbȃb al-nuzȗl). In addition, it neglects the correlation of the verses (munᾱsaba). Some approaches have contributed to the problem includes: 1. System approach, 2. Esoteric interpretation approach, and 3. Historic-contextual approach. However, these three approaches did not solve the problem. Therefore, the writer introduces al-illat wa al-ma'lûl approach. The research question is how to prove Islam as a religion of peace by implementing al-‘illat wa al-ma‘lȗl approach in understanding Qur’anic verses of war? Methodologically, this approach was adopted from the concept of cause and effect in various studies, specifically: Physics, History, Philosophy, Communication as well as Islamic studies, especially: Uṣȗl al-Fiqh, Ḥadȋth and Tafsȋr. The approach runs through 4 steps: 1. Literal analysis of key words, especially "qᾱtil," in Q.2:190-194 and Q.9:5-15. 2. Analyzing macro context of revelation (asbȃb al-nuzȗl al-‘ȃmm) and the micro context of the texts (asbȃb al-nuzȗl al-khȃṣs). 3. Analyzing the correlation of the verse internally and externally. 4. Determine which part of the verse is the cause (al-‘illat) and which one is the effect (al-ma‘lûl). It also determines which verses function as a cause and which ones function as an effect. The result of study shows that: 1. The order to fight unbelievers has been preceded by a cause that unbelievers have declared war. 3. The order to fight idolaters wherever they found them is issued when the war is raging and in certain places and in certain time. 4. The command to fight is upright on a noble purpose namely justice, liberation and self-defense. This command to fight is based on the real condition of Muslims whom were oppressed, persecuted, tortured and expelled. This war is also upright on the ethics of war, such as not killing old men, women and children, not destroying houses of worship, and plantations. To conclude, all command to fight for Muslim is a consequence of the previous events as a cause. Therefore, Islam is a peaceful religion it is a defensive and not aggressive or offensive religion.
本文将用al-illat wa al-ma' l的方法来解读古兰经的战争经文，以证明伊斯兰教是一个和平的宗教。古兰经关于战争的经文一直是宗教间关系中的一个关键问题。非穆斯林使用这样的经文作为武器，给伊斯兰贴上暴力宗教的标签。此外，一些恐怖分子用战争的诗句为他们的暴力行为辩护。然而，穆斯林坚持认为这些经文基本上没有表达暴力，特别是如果它们被正确理解的话。对古兰经文本的激进理解部分是由注释者使用的方法引起的。除此之外，还采用了直译法和原子法。原子论的方法建议读者把一节诗分开，单独对待，而不把它和诗的其他部分联系起来。此外，它没有特别注意文本的历史背景(asb b al-nuzȗl)。此外，它忽略了经文之间的相关性(mun - saba)。导致这个问题的一些方法包括:1。2.系统方法;深奥的解释方法，以及3。Historic-contextual方法。然而，这三种方法都没有解决问题。因此，作者介绍了al-illat和al-ma' l方法。研究的问题是如何在理解古兰经的战争经文时，运用al- ' illat wa al-ma 'lȗl的方法来证明伊斯兰教是一个和平的宗教?在方法上，这种方法是从各种研究的因果概念中采用的，特别是:物理、历史、哲学、通讯以及伊斯兰研究，特别是:Uṣȗl al-Fiqh、Ḥadȋth和Tafsȋr。该方法分为四个步骤:1。对问题2:190-194和9:5-15中的关键词，特别是“q æ til”进行逐字分析。2. 分析启示的宏观语境(asb b al-nuzȗl al- ' mm)和文本的微观语境(asb b al-nuzȗl al-khȃṣs)。3.分析诗的内在与外在关系。4. 确定诗句的哪一部分是原因(al- illat)，哪一部分是结果(al-ma ' l l)。它还决定了哪些诗句作为原因，哪些诗句作为结果。研究结果表明:1。在命令与不信教的人作战之前，不信教的人已经宣战了。3.在争战激烈的时候，在所定的时候，在所定的地方，在所定的时间，凡遇见拜偶像的，都要吩咐他们与他们争战。4. 战斗的命令是为了正义、解放和自卫的崇高目的而进行的。这个战斗的命令是基于穆斯林被压迫、迫害、折磨和驱逐的真实情况。这场战争在战争伦理上也是正直的，比如不杀害老人、妇女和儿童，不摧毁礼拜场所和种植园。综上所述，所有为穆斯林而战的命令都是先前事件作为原因的结果。因此，伊斯兰教是一个和平的宗教，它是一个防御性的宗教，而不是侵略性或攻击性的宗教。
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Pub Date : 2019-09-30DOI: 10.14421/SKIJIC.V2I2.1510
A. Hayes, Margaret Freestone, J. Day
In a world riven by conflict, violent extremism and sectarian animosities, peace is in short supply. Promoting peace is, however, central to the great traditions of faith, including Islam. Contrary to their core precepts, fear, hatred and envy drive an evil mis-construal of the core tenets of these religions; the antithesis of their fundamental commitment to the promotion of tolerance, care and compassion. Contemporary events defy comprehension and highlight the urgent need to find ways, especially within families and the communities in which they live, to counter radicalisation. Families, after all, ought to be key contexts for promoting dialogue, understanding and peace, consistent with the precepts of the Abrahamic religious traditions, and the Qur’anic focus on families that sees them as the forum for fulfilling the basic Islamic foundations of peace. Strong families build capable, caring and compassionate communities. The present paper briefly outlines a three-element model that might be usefully applied to better understand the processes of development of prosocial attitudes, beliefs and behaviours that are so vital for peaceful, constructive and compassionate co-existence; attributes that are so vitally needed in an increasingly multi-cultural, multi-ethnic and multi-faith world. The elements are encapsulated in three conceptually linked acronyms: TRUST; LEARN; CARE or TLC. The trust, learn, care (TLC) framework has been developed from key principles in the new discipline of family studies. Global changes present many challenges for families and communities. This article concludes that a peaceful and harmonious future will be built on the foundations for dialogue and understanding that start in families and communities. Trust and tolerance, learning and teaching, caring and compassion are at the heart of acceptance of diversity, growth of understanding and promotion of respect for cultures, religions and beliefs.
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