Journal Jurnal Ilmu Ushuluddin-
Jurnal Ilmu Ushuluddin, Volume 16; doi:10.18592/jiiu.v16i1.1488
Abstract:وكان من العلماء من يحصر أسماء كثيرة للقرآن، وبعضهم من يرى أن الأسماء منحصرة بما اشتهرت بين العلماء والباقية منها هي صفات للقرآن. والقرآن الكريم معجز في كل شيء، معجز قديما ومعجز حديثا، ومعجز لاحقا، ومعجز إلى قيام الساعة. وهناك بعض شواهد إعجاز القرآن في ألفاظه وفي معانيه وما يحتويه من علوم وحقائق لا تحصى ويعترفها العلماء في مختلف مجالات العلوم الإنسانية.
Jurnal Ilmu Ushuluddin, Volume 16; doi:10.18592/jiiu.v16i1.1151
Abstract:Kitab al-Isrâ’îliyyat wa al-Maudhûcât fi Kutub al-Tafsîr is the great work of Sheikh Abu Shahbah which tells the stories of Israiliyyat that exist in the Qur'an and Hadith. This book is considered as an important effort to know the elements of dakhil in the commentaries. This book has been raised as the main and best reference in the discussion of Israiliyyat in the Fakulti Pengajian Islam, Universiti al-Azhar. This study analyzes the methodology used by Sheikh Abu Shahbah in this book. It also briefly discusses the background of Abu Shahbah as a respected muhaddith. This study is a qualitative one and focuses to analyze Abu Shahbah’s work, al-Isrâ’îliyyat wa al-Maudhûcât fi Kutub al-Tafsîr. The results of this study do have the features and strengths that are mutually studied and utilized. The form of argumentation in this work encompasses the Qur'an, the hadith of muktabar, the ijtihad of the scholars' salaf, his views, and some of the latest scientific theories of natural phenomena related to Israiliyat.
Jurnal Ilmu Ushuluddin, Volume 16; doi:10.18592/jiiu.v16i1.1152
Abstract:The effort to study and explore the meaning of the Qur'an has been done by Muslims through various approaches of knowledge, among others by interpreting methodologically as many previous mufassir done, such as ijmali method, tahlili, maudhu'i, and muqaran. This method is also applied (developed) at the level of educational institutions in the Department of Qur’anic and Tafsir Studies, Faculty of Ushuluddin and Humanities IAIN Antasari. Based on the results of students’ research, this study provides an indication that the themes of Qur'anic commentary studies show many variations, especially in the application of the developed interpretation methodology.
Jurnal Ilmu Ushuluddin, Volume 16; doi:10.18592/jiiu.v16i1.1355
Abstract:The Qur'an is believed by Muslims as the last holy book, the revelation of God, and the greatest miracle possessed by the Prophet. The Qur'an contains values, insights, and science, also contains laws that serve as guidelines for human life. Translation of the Qur'an is one effort to capture the message of the Qur'an. The act was also carried out by Orientalists who translated the Qur'an in different languages for various reasons. Competition, suspicion, and hatred and elements of power cannot be separated from the history of translation of the Qur'an by the Orientalists. Nevertheless, the paradigm over time began to shift, and made some European intellectuals soft and friendly with Islam, although there are still others who continue to follow in the footsteps of their predecessors.
Jurnal Ilmu Ushuluddin, Volume 16; doi:10.18592/jiiu.v16i1.1438
Abstract:Local wisdom is a cultural treasure owned by many ethnic groups in Indonesia today. Local wisdom is a shared value stemmed from society’s culture and used as a tool to control people in the community. Of many local wisdoms, Malay ethnic group has a unique prohibition or taboo, so-called pantang larang in Malay language. This culture constitutes as an ancestral heritage which is almost forgotten. It does not receive much attention from the society, including young generations who live in digital era. One of the possible reason is because parents do not tell local stories and advices. Consequently, the younger people do some negative behaviors since they do not comply the guidance of pantang larang and perceive it only as an old story. This paper, therefore, is a qualitative study which aims at describing the culture of pantang larang from Malay ethnic group.
Jurnal Ilmu Ushuluddin, Volume 15; doi:10.18592/jiiu.v15i2.1296
Abstract:Imamate is the main Shi'ite doctrine. They use the term Imam as a substitute for a degree of prophet office after his death. Shi'ites in particular Imami Itsna Asy'ari and Isma'ilism found an eligible priest to be after Prophet Muhammad’s death is Ali bin Abi Talib. While the Prophet never specify who should be a priest, he only mentions the qualities of a priest and accidental properties that are owned by Ali bin Abi Talib, so Ali should be chosen become a priest. Thinking about the Imamate, Shiites refer to events that occurred in Ghadir Khum, where the prophet has returned from the Farewell Pilgrimage stopped in Ghadir area Arafah. Then, he appointed and inaugurated Ali bin Abi Thaib to be his successor as priest. This event is believed by a group of Imami Itsna Asy'ari and Isma'ilism as the basis for the appointment of Ali as priests. In addition they also use Qur’anic verses that are understood and interpreted according to their version, as a proposition or argument in strengthening the doctrine of the Imamate. While the group did not seem to wear Zaidiyyah the arguments and the Ghadir event.
Jurnal Ilmu Ushuluddin, Volume 15; doi:10.18592/jiiu.v15i2.1295
Abstract:Sheikh Muhammad Samman who love science and adrift heart of the religious sciences, devoted himself to God directly in the path of Sufism. Because of his persistence in the world of mysticism, it leds Sheikh Muhammad Samman to various teachers and sheikhs, until he also founded a new tarikat which is a combination of various tarikat that he followed previously. The emergence of a new tarikat that is based on some tarikat is not new and can be accepted. Surely, he formed a new tarikat called Sammaniyah that have many followers until now. Of his teachings in the tarikat, there are some rules that discussed about relationship between the Murshid or sheikh with a pupil. The concept about it is similar to the relationship between the Prophet with his companions or with some of his followers. From Sirah Nabawiyah, it can be concluded how the Companions of the Messenger had spoken and vice versa as well as he, the Prophet., treats his companions. Actually, this condition applies to every tarikat anywhere.
Jurnal Ilmu Ushuluddin, Volume 15; doi:10.18592/jiiu.v15i2.1294
Abstract:Politics cannot be separated from religion. The combination between them have uttered the political religious thoughts in order to create a harmonious and peaceful life in the nation. Religious beliefs can impact laws in common, such as the thought of sodomy and incest is a sin, so it become illegal in national laws. While religion gives legitimacy to the government to act. Religion is deeply embedded in the lives of people in industrial societies and non-industrial, so its presence may not be felt in the political sphere. But it is considered or not, religion has a role to form a political power. In Islam, Medina Charter contained aspects of life either it comes to diversity as well as a matter of policy set to pluralistic society, cannot be regarded as a statement of the establishment of the Islamic State. Yet, in this contemporary era, the teachings of Islam were able implied in issues of national state and life of the community.
Jurnal Ilmu Ushuluddin, Volume 15; doi:10.18592/jiiu.v15i2.1292
Abstract:Using mixed methods has not been widely discussed in the field of religious studies in Indonesia. This paper is presented to acomodate the use of this method in the study of religion in the region empirically. There are a number of strategies of mixed methods that can be used in studying religion, namely sequential mixed method, mixed method, and transformative concurrent mixed method. Each strategy is subdivided into several variants of strategies. All of these strategies can be used in studying the phenomenon of religion in accordance to the condition of the object, purpose of research and selection of researchers. Religious researchers can use this method if they want to understand religious phenomena simultaneously.
Jurnal Ilmu Ushuluddin, Volume 15; doi:10.18592/jiiu.v15i2.1290
Abstract:This article is aimed to describe psychological approaches in the study of religions. Psychology provides many perspectives, such as Feudian psychoanalysis, eventhough it considered religion as pathology, also provided semantic tool to understand inner religious experiences. Another side of psychoanalysis functioned to study the development of children’s religious experiences. Psychology also can be applied to study spiritual awakening, or more precisely, conversion from non-religious into religious experience, or from situation to other one. Trans-personal psychology is more concerned with therapeutic practices, but in the view of Dan Merkur, this kind of psychology should be called as “theology” rather than psychology in true sense of the word.