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Journal Jurnal Adabiyah

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Sciprofile linkMuhammad Saleh Tajuddin, Universitas Islam Negeri Alauddin
Jurnal Adabiyah, Volume 19, pp 157-171; doi:10.24252/jad.v17i119i2a4

Abstract:This writing describes Abdurrahman Wahid’s thought and his influence in creating a new paradigm of thought among new generation of Nahdlatul Ulama (NU) organization in Indonesia. This writing applies qualitative techniques through library and field research. Primary data are collected through observation, interview, and documentation, while secondary data are collected through text books, journals, and the internet. The data are analyzed by descriptive analysis. NU organization is known as a traditionalist Islamic organization vis a vis a Islamic modernist organization Muhammadiyah. Wahid wants the Muslim integrity become a good community, such as tolerate and respect other people. Every Muslim has to respect other people and struggle for justice, egalitarianism and protect weak people. The methodology of this writing is a qualitative research. In fact, Wahid’s thought of egalitarianism, tolerance, and liberalism influences the young generation of NU organization that creates a thought of school, namely post-radisionaist (Postra). Postra is a kind of leap thought among UN generation that carries out themes, such as, egalitarianism, tolerance, liberalism, civil society, and democracy. In South Sulawesi, the NU young generation establishes non-government organization (NGo), which is called Lembaga Advocacy Pendidikan Aanak Rakyat that carries out the same theme that of Wahid’s.توضح هذه المقالة أفكار عبد الرحمن وحيد وتأثيرها في خلق وجهة النظر الجديد للتفكير جيل الشباب في النهضة العلماء بإندونيسيا. تطبق هذه المقالة تقنيات نوعية من خلال الدراسة المكتبية والمجال البحثي النوعي والمصادر الرئيسية لها عبارة عن مجموعة من طرق إجراء الاستطلاعات بحيث تم العثور على بياناتها الأساسية من خلال المراقبة والمقابلات والتوثيق ، وأما مصادرها أو مراجعها الثانوية فهي تستمد من الكتب المدرسية والمجلات العلمية والإنترنت، فقد تم تحليل البيانات المذكورة باستخدام المنهج التحليلي. ومن العروف أن "NU" إسلامية تقليدية، وبينما يعرف أن المحمدية هي إسلامية حديثة. ويريد عبد الرحمن وحيد أن يكون المجتمع المسلم مجتمعا صالحا يتحلى بكل من صفات الخير كالتسامح والاحترام للآخرين. وينبغي لكل مسلم أن يحترم الآخرين وأن يسعى إلى إقامة العدالة والمساواة وحماية الموطنين الضعفاء. وفي الواقع، أن أفكار وحيد المائلة إلى التساوى التسامح والليبرالية والتي تؤثر على الجيل الناشئ منNU...
Jurnal Adabiyah, Volume 19, pp 172-185; doi:10.24252/jad.v17i119i2a5

Abstract:This article studies the research result of Nahdhatul Ulama’s thought of religion about Islam and agrarian. The method of this research is descriptive qualitative and library research. The result of this study finds that Nahdhatul Ulama as organization of society social that involves in struggling Indonesia in driving out the colonial as well as joining increasing social life level with agrarian reinforcement. The cause of the Nahdhatul Ulama organization’s involve is on its ideology or its thought method can’t be separated from Indonesia society reality. The ideologies of Nahdhatul Ulama are (1). Creating Indonesia as Dar al-Salam, not Dar al harb; (2). Going back to Khittah 26: NU as Jam’iyah Diniyyah wal Ijtimaiyyah, not Jam’iyah Siyasiah; and (3). Ahlu Sunnah wal jama’ah (ASWAJA) as Manhaj al-Fikr.Keyword: Nahdlatul Ulama, Ahlu Sunnah wal Jama'ah, Agrarian, Manhaj al-Fikr.يعرض هذا البحث نتائج البحث فى الفكر الإسلامي عند نهضة العلماء عن الإسلام والزراعة، ويستخدم الطريقة الوصفية النوعية والدراسة المكتبية. وجدت نتائج البحث ان نهضة العلماء تمثل اجتماعية تشارك في الدفاع عن الدولة الإندونيسية بالمشاركة في طرد الغزاة وهي تساهم فى تحسين حياة الناس من خلال تعزيز الشؤون الزراعية. ولقد شاركت هذه ال في كل هذه الأنشطة لأن أسس تفكيرها أو أساليب تفكيرها لا يمكن فصلها عن واقع المجتمع الإندونيسي. أما الأسس الفكرية التي تعتمد عليها نهضة العلماء، هي (1) جعل إندونيسيا دار السلام وليست دار الحرب. (2) الرجوع إلى الخطة سنة 1926 التي تنص على أن نهضة العلماء كالمنظمة الدينية والاجتماعية ليست منظمة سياسية. (3) جعل منهج أهل السنة والجماعة منهجا فكريا سائدا.الكلمات الرئيسية: نهضة العلماء, وأهل السنة و الجماعة, والزراعة, منهج الفكر.AbstrakTulisan ini menyajikan hasil penelitian tentang pemikiran keislaman Nahdlatul Ulama tentang Islam dan agraria. Penelitian ini menggunakan metode kualitatif deskriptif dan studi kepustakaan. Hasil penelitian menemukan bahwa Nahdlatul Ulama sebagai organisasi sosial kemasyarakatan turut terlibat dalam memperjuangkan negara Indonesia dalam mengusir penjajah serta turut andil dalam meningkatkan taraf kehidupan masyarakat lewat penguatan agraria. Organisasi Nahdlatul Ulama ikut terlibat disebabkan alas pikir atau metode berpikirnya tidak bisa dipisahkan dari realitas masyarakat Indonesia. Adapun alas pikir Nahdlatul Ulama yakni (1). Menjadikan Indonesia sebagai Dar al-Salam, bukan Dar al-Harb; (2). Kembali Ke Khittah 26: NU sebagai...
Sciprofile linkAbbas Abbas, Institut Agama Islam Negeri Kendari
Jurnal Adabiyah, Volume 19, pp 122-136; doi:10.24252/jad.v17i119i2a2

Abstract:This article reveals the existence of the salafī community with its various social and religious effects as a new phenomenon of religious diversity in Kendari. Since the presence of the Islamic Center Muadz bin Jabal, the social and religious life of Kendari has indicated some shifts both socially and culturally. Since this issue has not been explored, it is aimed at providing an overview of the existence of ICM as salafī community and its implications for society in a comprehensive manner. This research is qualitative research with a sociological approach with functional and interactional theories. This study shows that the ICM as salafī community has a big influence on presenting new religious phenomenon. They have taken over some religious stages which have been dominated by old communities such as NU and Muhammadiyah, reinforced by the presence of their mass media. The thoughts of salafī, which were initially opposed, began to be accepted by the public and the government, for the salafī in Kendari is generally tolerant, socializing, and adaptable. although there are small groups that are still extreme and less tolerant.Keywords: Salafī; social transformation; Islamic Center Muadz bin Jabal; Kendari; Kajian ini bertujuan untuk mengungkap eksistensi komunitas salafī sebagai sebuah fenomena keberagamaan baru Kota Kendari dengan berbagai efek sosial keagamaan yang ditimbulkannya. Sejak hadirnya institusi Islamic Center Muadz bin Jabal (ICM), kehidupan sosial keagamaan masyarakat Kota Kendari terindikasi telah terjadi sejumlah pergeseran sosial kultural. Fenomena kehidupan sosial keberagamaan wajah baru tersebut belum tersentuh penelitian ilmiah yang memberikan gambaran eksistensi komunitas ICM sebagai salafī dan implikasinya terhadap masyarakat secara komprehensif. Penelitian ini adalah sebuah penelitian kualitatif dengan pendekatan sosiologi dengan teori fungsional dan interaksional. Penelitian ini menunjukkan bahwa ICM sebagai komunitas salafī telah mewarnai Kota Kendari. Para ustadz dan pembina mereka telah banyak berkiprah dan mengambil alih sejumlah panggung keagamaan yang selama ini dikuasai oleh komunitas lama seperti NU dan Muhammadiyah, diperkuat oleh kehadiran media radio dan tv mereka. Paham-paham salafī yang awalnya banyak ditentang masyarakat mulai diterima dan tidak dipersoalkan lagi, bahkan tradisi simbolik salafī seperti memakai jubah dan memperpanjang jenggot semakin marak di masyarakat. Penelitian ini menemukan bahwa salafī di Kota Kendari secara umum toleran, bersosialisasi, beradaptasi dan lebih terbuka sehingga mudah diterima masyarakat bahkan pemerintah, meski terdapat kelompok kecil yang masih ekstrim dan kurang toleran bahkan tidak menerima sikap salafī lainnya yang dianggap tidak konsisten terhadap manhaj salafī.Kata Kunci: Salafī; Transformasi sosial; Islamic Center Muadz bin Jabal; Kendari
Sciprofile linkUsman Jafar, Universitas Islam Negeri Alauddin
Jurnal Adabiyah, Volume 19, pp 204-223; doi:10.24252/jad.v17i119i2a7

Abstract:This research endeavors to build an egalitarian social order that emphasizes human equality and eradicates all forms of discrimination based on identities created by the current social system, including race, religion, ethnicity, skin color, nationality, etc. This is done because research into issues of citizen equality within Muslim political systems is an interesting part of discourse regarding national diversity and ideological issues in governance. Using an empirical approach, this study analyzes the involvement of non-Muslims in practical politics and government in Muslim-majority areas such as Makassar.The involvement of non-Muslims in practical politics is key to the creation of a democratic system of governance. This study contributes an explanation as to why the recognition of non-Muslims' political rights must not solely be viewed in terms of theory, but also in terms of normative and practical structures, as Islam promotes democratic governance in which equality, justice, and tolerance are realized well and no political discrimination is committed against citizens. Through this, the purity of Islam can remain undistorted and the gap between the practiced reality among this Muslim-majority population and fundamental Islamic teachings can be bridged.
Sciprofile linkMuhammad Syahran, Sekolah Tinggi Agama Islam Negeri Majene
Jurnal Adabiyah, Volume 19, pp 103-121; doi:10.24252/jad.v17i119i2a1

Abstract:This study aims to describe the main problems that decide the arrival of Islam in the present era from Teachings to Implementation, as well as explain the scientific solutions of these problems, what are the main problems and what are the scientific solutions? This study uses Media Library (Library Research) in collecting data, using an inductive and deductive approach to data analysis. The data shows that there are three main problems: 1) Problems with the lack of even provision of Muslims in Arabic, 2) Problems of interaction between teachers and students, and 3) Islamization Problems in Science between Pros and Cons. The scientific solution to these 3 main problems is: 1) All Muslims must return and rely on Arabic to recognize the essence of Islam which is not written except with Arabic ink. 2) Realizing Islamic Laws and Laws, Da'wah Ethics Codes and Shari'a Methods in Am'r Ma'ruf and Nahi Munkar, then Ikhlas and Continuous in all these matters, and turning away from Lust, Desire, Personal or Group Fanaticism, of yourself and others. 3) Taking the attitude of al-Gazza> li to Philosophical Science, namely rejecting the implementation of Islamization of Science in the sciences of reckoning as a whole, accepting its implementation well in the majority of aspects of the Divine Sciences, rejecting its implementation in the majority of Logic Sciences, and accepting its implementation well in the Natural Sciences. Darwin's theory of human origins and their evolution is one example of science that we need to implement the Islamization of science in it. هذا البحث يهدف إبراز المشكلات الكبرى التي تقطع وصول الإسلام من التعاليم إلى التطبيقات في العصر الحالي مع إيضاح الحلول العلمية لتلك المشكلات، فما هي تلك المشكلات الكبرى، وما هي الحلول العلمية لها؟ يستخدم البحث الوسيلة المكتبية في جمع البيانات، والمنهجَ الاستقرائي والاستنباطي في تحليل البيانات. لقد دلت البيانات على أن تلك المشكلات الكبرى تتمثل في ثلاث مشكلات، وهي: 1) مشكلة قلة بل عدم زاد المسلمين في اللغة العربية، 2) ومشكلة العلاقة التعاملية بين المعلم والمتعلم، 3) ومشكلة أسلمة أو إسلامية المعرفة بين قبولها وردها. وتتمثل الحلول العلمية لها في ثلاثة حلول، وهي: 1) لا بد للمسلمين كلهم أن يعتمدوا على اللغة العربية للتعرف على حقيقة الإسلام التي لا تكتب إلا بمداد اللغة العربية. 2) العمل بعقائد الإسلام وأحكامه، وبآداب الدعوة إلى الله والمنهج الشرعي في الأمر بالمعروف والنهي عن...
Sciprofile linkTasmin Tangngareng, Universitas Islam Negeri Alauddin, Sciprofile linkHasbullah Hasbullah
Jurnal Adabiyah, Volume 19, pp 186-203; doi:10.24252/jad.v17i119i2a6

Abstract:The phenomenon of earthquakes has become part of human’s dark story within the history of the past people, in the current millennial era and it will still apply even to the end of the world. This article will discuss a study of earthquakes contained in the hadith of the Prophet (peace be upon him). In the history of prophethood, this phenomenon has occurred in Medina and even repeatedly experienced by the Prophet p.b.u.h. together with his faithful companions. The complex discourse will come to vision with the implementation of two contrasting technical dialogues on the subject, namely those of the theological and the scientific views. The complexity of the convergence of the two lies in the detail that each had a circumstance in the prophetic era and is mentioned in the words of the Prophet p.b.u.h. The theological view believes that an earthquake is a punishment from the Creator owing to the decadence of morality in a society, whereas in a scientific perspective, an earthquake occurs because of the shift of the earth’s plate which results in vibrations. Additionally, in the theological perspective, earthquakes are seen as parts of eschatology since there is a sign of their occurrence in the future mentioned in the hadith of the Prophet p.b.u.h. As for the theory of science, it is supported by the message of the Prophet p.b.u.h. that there is a geographical area with a high potential of earthquake strikes. Thus the discourse of the earthquake which has become a part of people’s lives, as is also mentioned in the Prophet’s hadith, will certainly come to pass for two main reasons, firstly it is related to the normative theological perspective and secondly, it is in accordance with the scientific studies. ملخصأصبحت ظاهرة الزلزال جزءًا من الجانب المظلم من حياة الناس، في تاريخ الشعوب السابقة حتى عصر الألفية الحالي وحتى يوم القيامة. سوف يناقش هذا المقال دراسة الزلازل الواردة في حديث النبي الكريم، وقد حدثت هذه الظاهرة في التاريخ النبوي في المدينة المنورة بل مرارًا وتكرارًا من قِبل النبي الكريم. مع الاصدقاء. سوف يولد خطاب معقد مع التناقض بين اثنين من الحوارات العلمية، وهما الرؤية اللاهوتية والنهج العلمي. تعقيد تقارب كل منهم له مصدر حدث في العصر النبوي أو مذكور في كلمات الرسول. وجهة النظر اللاهوتية تعتقد أن الزلزال كعقوبة من الخالق كان سببه الضرر المعنوي للمجتمع. بينما في منظور علمي، تحدث الزلازل بسبب تحول لوحات الأرض التي تسبب الاهتزاز. لا يزال في نظر اللاهوت، أصبح الزلزال جزءا من...
Sciprofile linkMuhammad Tahir Alibe, Institut Agama Islam Negeri Manado, Abdul Muiz Amir, Institut Agama Islam Negeri (Iain) Kendari
Jurnal Adabiyah, Volume 19, pp 137-156; doi:10.24252/jad.v17i119i2a3

Abstract:This study aims at examining the concept of the infallibility of the Prophet Muhammad as a human being in general based on the context of the interpretation of the Qur’an. This study will answer the question of why the Prophet Muhammad considered infallible, even though he had made a mistake in conducting ijtihad?. This study used qualitative methods based on the critical theory paradigm and theory of semantic analysis and historical contextual. The results showed that the Prophet Muhammad considered an infallible man based on the context of the use of “basyar” term in the Qur’an. The term “basyar” is always attached to the Prophet as the recipient of revelation, so it shows that Muhammad was an infallible human being. If the Prophet makes a mistake, he will always get a reprimand from Allah. This privilege is indeed not owned by other humans. This research ultimately refutes the argument that the Prophet’s mistake in carrying out “ijtihad” shows his ineptitude as an ordinary person.Keywords: The Ijtihad; Infallible; Muhammad as a Human Being; Artikel ini bertujuan untuk membedah konsep kemaksuman Nabi Muhammad sebagai manusia pada umumnya berdasarkan konteks penafsiran Al-Qur’an. Kajian ini fokus untuk menjawab pertanyaan permasalahan terkait, mengapa Nabi Muhammad dianggap maksum, padahal ia pernah melakukan kekeliruan dalam berijtihad?. Kajian ini menggunakan metode kualitatif berdasarkan paradigma teori kritis. Sedangkan teori analisis yang digunakan melalui tinjauan analisis gramatikal bahasa dan kontekstual historis. Hasil temuan menunjukkan bahwa, bila ditinjau berdasarkan konteks penggunaan term basyar di dalam Al-Qur’an terhadap posisi Nabi Muhammad sebagai manusia yang maksum, maka justru hal tersebut menunjukkan kualitas kemaksumannya secara totalitas, sebab term tersebut selalu melekat pada fungsinya sebagai penerima wahyu (yūhā), sehingga kekeliruannya senantiasa mendapatkan teguran dari Allah. Keistimewaan tersebutlah yang tidak dimiliki oleh manusia pada umumnya. Adapun implikasi dari kajian ini secara otomatis membantah argumen yang menyatakan bahwa kekeliruan ijtihad yang pernah dilakukan oleh Nabi Muhammad menunjukkan ketidak maksumannya sebagai manusia biasa. Kata Kunci: Ijtihad; Kemaksuman; Muhammad sebagai manusia;
Andi Miswar
Jurnal Adabiyah, Volume 19; doi:10.24252/jad.v17i119i1a3

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