Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir

Journal Information
ISSN / EISSN : 2656-1220 / 2745-8571
Total articles ≅ 42

Latest articles in this journal

Radiyatun Adabiyah
Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir, Volume 4;

In order to seek the nature of human rights in Islamic philosophy, it will not be able to understood until clarify the overall Islamic concept of nature, humans and life. As it is also known that the essence of justice cannot be separated from the relationship that occurs between the Creator and creatures. Justice also becomes very important in law, because it is subjective and individual. Justice as a value to create an ideal relationship between humans, as a manifestation of their rights. In this case, justice is the basis that is committed to delivering humans to a just, prosperous and happy life. As it is known that the practice of law in the western sense is really in accordance with the special attention of some experts in Islamic law. The meaning of Islamic philosophy itself cannot be separated from the Greek teachings which are collaborated with the contents of the explanations/teachings in Islam. So the discussion on human rights will not be separated from the discussion of Epistemology, Ontology and Axiology. It is well known that philosophy itself will not be separated from logic, because the context of the discussion of philosophy will continue to change as a civilization develops. If we mention about Islamic philosophy, we will know how the nature of justice is seen from the perspective of logic that is shaded by the Islamic side. How that sense works well in determining an acceptable justice for the welfare of human rights. It has also been stated that humans are intelligent animals, so humans are different from other animals in general. Intellect is a benchmark for the perfection of a human action in deciding something. Justice for human rights in the view of Islamic philosophy is justice for human rights which is applied in accordance with mature thinking and cannot be separated from the teachings of the Qur'an and Sunnah.
Bintang Rosada
Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir, Volume 4, pp 1-20;

The collapse of the US superpower WTC and the Pentagon In 2011 which was done by Osama Bin Laden and his Al Qaeda network, made the negative impact into Islam and Muslims, created image that far from the real essence of Islam. A series of suicide bombings in the name of Jihad, has brought the negative essence of Islam far from its nature; peace. In the end, Islamophobia emerged as a fear of Islam and of all matter that related to it. This study try to to reveal the emergence of Islamophobia in Indonesia and its impact on the harmony between religions in Indonesia. This research is a qualitative research, with the library research methods. The data were taken from journals, e-books, bulletins, dissertations, theses, and other literatures. The purpose of this study is to explain the emerge of islamophobia and its impact. The result of this study is that the emergence of Islamophobia begins with a person's fear of the repetition of the glory of Islam as in its previous golden age. The danger of Islamophobia is always accompanied by suspicious, false perception and in long term can abolish the harmony between religions in Indonesia
Halimatuzzahro Marzuki
Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir, Volume 4, pp 42-68;

Mulla Shadra adalah seorang intelektual Muslim terbesar pada masanya dengan sebuah karya yang sangat fenomenal berjudul Al-Hikmah Al-Muta’aliyah. Secara garis besar, sumber ajaran Mulla Shadra berasal dari empat sumber utama. Pertama, Filsafat Paripatetik Islami. Kedua, teosofi dari Suhrawardi dan para pensyarahnya seperti Quth al-Din Syirazi dan Jalal al-Din Dawani. Ketiga, ajaran tasawuf Ibnu Arabi. Keempat, Syari’at Islam termasuk sabda Rasulullah dan Imam-imam Syi’ah. Sedangkan bangunan al-Hikmah al-Muta’aliyah secara epistemologis didasarkan pada tiga prinsip: intuisi intelektual, pembuktian rasional dam syari’at. Sedangkan secara ontologis, al-Hikamah al-Muta’aliyah didasarkan pada tiga hal: Ashalah al-Wujud, Tasykik al-Wujud dan gerakan Substansial. Seperti filosof sebelumnya Mulla Shadra berusaha untuk menjawab masalah esensi (mahiyah) dan eksistensi (wujud).
Lutfatul Azizah, Yuhana Yuhana
Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir, Volume 4, pp 90-120;

This article aims to looks at the pattern of the relations built by the Confucians community and the practices of peace that are applied. As a minority religious group, The Confucians community in Ampenan cannot be separated from their efforts to survive with the adaptation strategies that are carried out. The intended adaptation strategy is the pattern of relationships that are built. Using a qualitative research method where the data collection process uses the method of observation, interviews and documentation. With the help of AGIL theory, this article also finds that the adaptation made by the Confucians is an merely an adaptation to the economic activity’s as an primary aspect. The practice of peace that is applied is also with the economic aspect. This partially refutes AGIL's theoretical framework by looking at Goal Attainment, the integration and built latency do not reach their ideal point. The main reason why the Confucians chose the economic aspect over the religious aspect was to evade the unsuccesful story between Hindu-Muslims which failed to build the relationship pattern through the pattern of marriage relation.s The effective pattern of relations in maintaining the harmony of the people in the Simpang Lima Ampenan Mataram area is through the economical aspect
Muhammad Rizky Hk
Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir, Volume 4, pp 21-41;

The Covid 19 pandemic has changed the entire structure of human life. From economic problems, social relations, to the most intimate parts of human life; Faith. Aqida as a foundation of religious belief in Islam, shaken by various theoretical problems, to answer questions; How does Islam from a theological reflection facing this pandemic situation? Through this article, the author demands to present a theological reflection in the face of the COVID-19 pandemic. By recollecting the thoughts of Islamic classical theology, with various ideologies and schools of thought in Islam as secondary sources, with the humanist theology’s approach this article seeks to provide theological perspective and reflection, to nurture religious beliefs, and provide theological explanations for the pandemic situation related to the Muslim community.
Muhammad Iqbal
Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir, Volume 4;

This article aims to analyze the methods used by Ibn ‘Arabi al-Ma’rifi in order to reject all the theological concepts of Shia, the second Islamic sect after Sunni based on his book al-‘Awasim wa al-Qawasim. This article used qualitative methods based on library research by reading the book of the author and analyse the methodological point of the author in his critics. The life of Imam Abu Bakr Ibn al-Arabi al-Ma’afari - may God have mercy on him - was full of knowledge since his childhood, as he grew up in a house of knowledge and righteousness, and his journey to the countries of the Orient had the greatest impact on his brilliance in the types of sciences and knowledge. With the breadth of his knowledge and the length of his sale, he is an investigator and an auditor. He is a Sunni scholar keen on the Book and the Sunnah. Imam Abu Bakr bin al-Arabi al-Ma’afari, may God have mercy on him, followed the method of Ahl al-Sunnah wal-Jamaa’ah in criticizing the beliefs of the Shiites. His clear position in responding to Ali's succession, may God be pleased with him, in the belief of the Shiites, and his eminent response, may God have mercy on him, to their suspicions about the Companions.
Yuga Anggana Sosani
Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir, Volume 3, pp 60-80;

This paper discusses the role of artists in society as things that influence the creative process of artists in transforming works of art in the Kebangru'an ritual, as well as the form of presentation, functions and values that are ​​contained in Kebangru'an Music. The method of this research uses a qualitative research paradigm with a sociology of art study approach to find out how the role of artists in society as a matter of influencing the creative process of artists in transforming works of art in the Kebangru'an ritual, as well as the form of presentation, functions and values that are ​​contained in Kebangru'an Music. The data was collected by means of observation and in-depth interviews. The observations are carried out by observing various actions that are patterned and reflected the thinking system of the Kebangru'an Music artist which includes speech, expression, statement, outlook on life, and his life history. The result of the study shows that the social status of artists as civil servants and community leaders is a factor that affects the work of artists, the role of artists in society is also a factor in changing the paradigm of society towards Kebangru'an Music. Kebangru'an music is presented with the addition of song texts that function as a means of communicating advice, moral messages in life, also a media that strengthen conformity to social norms. Kebangruan music has values ​​of worship and tolerance or community harmony.
Fadhlur Rahman Armi, Heri Rahmatsyah Putra
Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir, Volume 3, pp 99-119;

Majelis taklim dalam persoalan kehidupan masyarakat dan bangsa mempunyai fungsi yang sangat signifikan, terutama bagi ukhuwah islamiyah. Adapun kedudukan majelis taklim secara sosiologis bukan hanya sekedar tempat berkumpulnya kaum bapak-bapak atau kaum ibu-ibu saja, melainkan mempunyai nilai telogis yang akan memberikan pengetahuan, penghayatan dan bimbingan perilaku untuk melaksanakan nilai-nilai luhur Islam. Penelitian ini diangkat atas dasar pemikiran yang menyatakan bahwa adanya persepsi masyarakat terhadap majelis taklim, maka dapat mendorong masyarakat dalam mengamalkan ajaran-ajaran Islam dalam menjalani kehidupan sehari-hari. pada sisi inilah penulis mengkaji tentang adanya persepsi masyarakat terhadap majelis taklim dalam melakukan kegiatan dakwah.
M. Khoiril Anwar
Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir, Volume 3, pp 19-40;

Moderasi beragama merupakan cara pandang, sikap, dan prilaku selalu mengambil posisi di tengah-tengah yang dilandasi dengan keadilan serta tidak ekstrem dalam beragama. Lawan kata dari moderasi adalah berlebihan, atau al-tat}arruf dalam bahasa Arab yang mengandung makna extreme, radical, dan excessive dalam bahasa Inggris. Lalu dalam bahasa Arab setidaknya ada dua kata yang maknanya sama dengan kata extreme, yaitu al-ghuluw dan tasyaddud. Penelitian ini terfokus pada makna ghuluw yang ditelaah dari beberapa tafsir yang ditulis oleh intelektual Muslim Indonesia. Kemudian penelitian ini menggunakan studi kepustakaan atau library research. Studi kepustakaan adalah teknik pengumpulan data dengan mengadakan studi penelaahan terhadap buku-buku, literatur-literatur, catatan-catatan, dan laporan-laporan yang ada hubunganya dengan masalah yang akan dipecahkan serta menggunakan metode perbandingan antar mufassir. Permasalahan yang diangkat oleh penulis adalah bagaimana penafsiran para mufassir dalam memaknai kata ghuluw dan bagaimana ciri—ciri perbuatan yang termasuk ghuluw dalam beragama. Penulisan temukan mengenai makna ghuluw diantaranya berlebih-lebihan, melampaui batas dalam beragama. Adapun ciri-ciri perbuatan yang termasuk ghuluw antara lain adanya sifat fanatik berlebihan ini mengakibatkan seorang akan menutup diri dari pendapat kelompok lain dan menyatakan bahwa pandangannyalah yang paling benar sehingga berdampak pada selain pandangannya adalah salah. Kemudian selain itu adalah mengkafirkan orang lain, bahkan menghalallkan darahnya.
Nazar Naamy, Ishak Hariyanto
Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir, Volume 3, pp 41-59;

Moderasi beragama dan saling mencintai menjadi cita-cita manusia di dunia ini, karena itu jejak yang paling dasar dalam diri manusia. Maka dari itu, kita harus membenci kekerasan atas nama apapun, baik itu agama, dan kemanusiaan. Manusia harus saling menghargai, menerima, menghormati, dan menjunjung tinggi nilai-nilai kemanusiaan. Kekerasan atas nama agama sering dijadikan alat legitimasi aksi dan reaksi kekerasan, baik radikalisme maupun terorisme oleh para pengusungnya. Kemunculan gerakan radikalisme dan terorisme yang didorong oleh beberapa faktor, baik internal maupun eksternal. Hal ini dapat ditelusuri dari gejala radikalisme di masyarakat, yang ditandai dengan adanya kecenderungan individu maupun kelompok untuk menafsirkan teks secara leterlek serta mengabaikan konteks, ingin penegakan syari’ah, dan cenderung intoleransi terhadap sesama manusia. Dalam artikel ini, penulis menawarkan bahwa moderasi beragama harus hidup di ruang publik, meski dibayang-bayangi oleh radikalisme. Meskipun dalam bayang radikalisme, moderasi beragama harus menjadi jalan keluar di tengah masyarakat yang pluralis dan harus diangkat pada ruang publik sebagai ruang demokratis, yang mana warga negara dapat menyatakan opini, kepentingan, dan kebutuhan mereka secara diskursif. Berkomunikasi mengenai kegelisahan-kegelisahan politisnya, bebas menyatakan sikap, dan argumen, terlibat dalam membicarakan hal-hal yang berkaitan dengan kepentingan bersama, bukan ditentukan oleh satu individu; Presiden, Tuan guru, Pejabat, Pendeta, Dan Kepala Suku. Ia bersifat bebas dari pengaruh siapapun termasuk pemerintah dan harus mudah diakses oleh semua anggota masyarakat.
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